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DEPT. OF PHOTOGRAPHIC REPRODUCTION MANUSCRIPT NO 17 MICROFILM NHOATIVH NO IGÍH. I 7 RECONNAISSANCE OF i ORTHURN OUATHMALA IH-M 13 Y A. OOUI3AUI) J I)E I) ROSALES AND SOL TAX RECONNAISSANCE OP NORTHERN GUATEMALA 1944 By Antonio Goubaud Carrera, Juan de Dios Rosales, and Sol Tax

MICROFILM COLLECTION OP MANUSCRIPTS ON MIDDLE AMERICAN CULTURAL ANTHROPOLOGY

No. 17

UNIVER3ITÍ OF CHICAGO LIBRARY CHICAGO, ILLINOIS 1947 ii

Preface

This manuscript contains notes of a trip across northern Guatemala, undertaken from the end of March to the beginning of May, 1944, by Antonio Goubaud Carrera, Juan de Dios Rosales, and the writer.

Por some time it had been part of the plan of the Carnegie

Institution ethnological program to undertake work in northern Guatemala, which was ethnologic ally almost unknown. It was in connection with a special study of food habits in Guatemala that we finally seized the opportunity to learn more about this area. In 1943 Carnegie Institution instituted a survey of food consumption habits in Guatemala. To accomplish this, we chose sample communities for study. It was necessary to choose several communities In northern Guatemala and we were not well enough acquainted with the area to make an intelligent choice. Therefore, having learned something about the problems of studying food habits in communities already known to us, we decided to make a quiok survey of northern

Guatemala,, primarily for the purpose of selecting communities for study, but also with our previous general interest in mind. Seflor Goubaud and Seflor Rosales had been doing the actual field studies under my direction. It was part of the purpose of the trip also to go over the material already collected to determine future procedures. I was in Chicago and they were working in Guatemala and we had long needed a general conference. Üi

It happened that at this time three ethnologists were also working under my dlreetion in the region of San Cristóbal las Casas in Chiapas (Mexico), so I decided to confer with them in Chiapas and go from there to Guatemala* Goubaud and Rosales were to meet me near the Chiapas-Huehuetenango border, from where we would con- duct our survey together. The route that they took from Guatemala City to the finca Trinidad, which was to be our meeting place, was through San Juan Ixooy, Soloma, Santa Eulalia and San Mateo Ixtatán, while the route we were to take together from Trinidad was through Nentón, Jaoaltenango, San Martin and Todos Santos. Some of the notes included here, therefore, are those of Goubaud and Rosales alone, before they met me; others are the report of my own trip from las Casas to our meeting place. Map 1 outlines our route. The notes begin with the account of my journey through Chiapas (by automobile from las Casas beyond Comitán, and by horseback across the border and into Trinidad). They continue then with the Goubaud-Rosales notes of their trip (by horseback) from Huehue- tenango to Trinidad. All of the remainder of the notes were collected by the three of us on our journey from Trinidad to Huehuetenango (chiefly on horseback), and from there to Coban and eventually to Guatemala City (by oar). We stayed for several days in Coban, using it as headquarters for side excursions to other towns in Alta Vera; Pas, so that the notes on this region are not exaotly chronological. We met in Trinidad on April 10th and arrived in Guatemala City on May 2nd. iv

Our notes are not voluminous because, of course, the>trip was fast. We wanted primarily a first hand picture of the area, and to choose a town to meet our specifications for the food study* This, of course, we succeeded in doing. It will be noted that the observations we made tended to be rather uniform. Knowing something of the regional differences in Guatemala, we were interested in seeing where the changes in elements of culture occurred, getting, thus, the boundary lines wherever possible of such items as the, raised grinding table, the important use of the cross, the use of the 260-day calendar, etc. Some of the distributions that appear to be most patterned are noted on Maps 2-9, which are appended to these notes* RECONNAISSANCE OF NORTHERN GUATEMALA 1944

INDEX

Map I: Route Followed ...... 1 CHIAPAS: Teoplsoa Temazoal 2 Amatenango Temazoal 2 Pottery firing 2 Carrying loads of pots 2 Fino a Yerba Buena Tortillas . . 2 Temazoal . 2 Finca Tulanoa Pilgrimage house: El Seftor del Trapiche (Esquipulas) • . 2 Large oross in front of house 2 Ceremonies at the pilgrimage house 3 Figure of Christ, on the cross 3 Chamulas 3 Indians from Pinola 3 Pinola costume 3 Comitan The market • 3 Town divided into barrios 3 Cemetery divided into two parts 3 Between Comitan and Saohana A colonial agararia • 3 Sta. Maria 3 Cardenas . . 3 GUATEMALA: Huehuetenango Gracias a Dios (finca) Chan, a nearby settlement ...... 4 Permission necessary to cross border; passport necessary to go to Comitan 4 Vicente Guillen, the owner of the finca...... 4 The reoeptor fiscal 4 Language spoken by inhabitants of Gracias a Dios .... 4 Temazoal ...... • ...... 4 Gradas a Dios a part of munioipio of Nentón ...... 4 •1 Huehuetenango. eontiriued San Juan Ixcoy Trip of Goubaud and Rosales north from Huehuetenango . • . 5 A woman dressed In mángala 5 Use of hoe in planting milpa 5 Road from Chemal to San Juan Ixcoy 5 Food crops .5 The town of San Juan 5 House types • . 7 ...... 5 Municipal buildings 5 The church .5 Large cross in front of church 5 Chuj vocabulary obtained from Ladino Comisario de Policía. 6 Population statistics on San Juan Ixcoy 6 Additional vocabulary obtained from Ixcoy carriers . ,;. • 6 The Indian sublevación of 1895 6 Number of Ladino families .... 6 Goubaud: Trip from Tuhqula to San Juan • ...... 7 Report on the town 7 People coming to be cured 7-8 ( The sublevación (Report in Spanish) 8 General knowledge of the calendar 8 Rosales: Trip to San Juan 9 Stone altars in patio of the church 10 Planting time and harvesting time of maize 10 Aldeas 10 Men's costume .10 Women's costume •. 10 San Pedro Soloma Statistics on San Pedro 11 Ladinos living in the town 11 Intendencia 11 House types 11 The church 11 An American priest 11 Mayores • ...... 11 Wheat grown . • ...... *>...... 11 General knowledge of oalendar ..... 11 Goubaud: Trip from San Juan Ixcoy to Soloma. • 11-12 The Intendente ...... 12 Rosales1 report on Soloma • . • '.'.'• • r. 12 Ladinos in the pueblo . . . . . 12 The Mayores called policías ." '• 12 Men's costume • ... • • ... 12 Women's costume 12 Santa Eulalia Statistics on Santa Eulalia ...... _,... 13 Archaeological sites 13 Intendenoia ...... 13 Calvario^ ...... 13 The market 13 •11

Santa Eulalia, continued Goubaud: Trip from Soloma to Santa Eulalia ...... 13 The Intendente interino 14 The Jolom Oonop 14 Large cross in front of church ...... 14 Altars at foot of this cross 14 People praying outside and inside the church 14 Rosales: Report on Santa Eulalia . 15 House types 15 Menta costume 15 Women's costume 15 Orientation of the church . 15 General knowledge of the calendar ...... 15 San Mateo _Ixtatán Statistics on San Mateo ...... *.. 16 House types «13 Men's costume ...... 16 Women's costume 16 Goubaud : Trip from Santa Eulalia to San Mateo 16-17 Rancho de Teja 17 The Intendente 17 Techos de Tejamanil 17 Visit to archaeological site 18 Women's costume 18 Good Friday oelebration 18 Ceremony in charge of Ladinos rather than Indians ... 18 The rite of "Los Judios" 18 "Looking for the Apostles" 18 The procession ...... 18 Administrative problems of the Intendente. 18 Revenue fromthe salt mines 19 Relations between Ladinos and Indians . . 19 A case in which the Indians over-rode a decision of the Intendente 19 Attitude toward being photographed .... 19 Banderolas a part of the Good Friday ceremony*...... 19 Banderolas representing the cantones of the pueblo . . . 19 Impersonal relations of the Indians in the faoe of aggression • . ,_ 19-20 Interdiction of drinking aguardiente during the fiesta . 20 Emblems of authority placed on the altar ...... 20 Large cross In front of the church • . . 20 v Calendar generally known • . . 20 Rosales: Ceremonies in the church ...... • 21 A visit to nearby ruins: pyramids 21 "Los Judios" , "looking for Jesus" . 21 Crucifixion of "EL Sefior" by Ladinos, with Indians as witnesses ...... 21 Cera negra ...... • 21 The market ...... 21 Taking the Señor down from the cross . 21 Procession to the "sepulchre" .• 22 Musical instruments accompanying the procession ...... 22 Two Virgins impersonated by Ladinas ...... "•. . ..'..'..22'.' Till

San Mateo Ixtatan, continued Rosales: Procession stopping at dácorated enramadas along the way . . 22 Latin chants ...... 22 The "Centurions" ...... 22 The "Centurions ""coirunit suicide" . . . 22 Duration of the procession ...... 22 Use of rockets ...... * • • • • • 22 Poles with baskets decorated with colored paper...... 22 Visits to crosses in outlyinj districts ...... 22 People visiting the pyramids during the procession . . . . • 22 Bird-hunting in September ...... • . . 23 Marimba and dancing • . . . . • . . . • ...... 23 Costumes of the marimba players ...... 23 Manner of playing the marimba 23 Night watoh for El Seftor Sepultado in the church ...... 23 Drinking of atol at midnight ...... 23 Water supply of the pueblo . 23 Type of candles used here, and in Soloma, Santa Eulalia and San Juan • • • • • • . • • • . • • • • . • ••• 23 Budget of San Mateo; salary of Intendente ...... 23 Furnishings for rural schools ...... 23 The rezadores indígenas put in jail in case of bad weather, remaining there until weather improves . • 24 Men's costume 24 Women's costume ...24 Comparison of San Mateo costume with that of San Juan, Soloma and Santa Eulalia • .24 House types on San Mateo 24 La Trinidad (finca) The name, La Trinidad, applied to several fincas 25 Owner of the finca, Marín de Eoheverres 25 Where Indians live on the fincas 25 Indians pay rent for the land they use 25 Genealogy of Diego Alonso ...... 25 Alternation of given names and surnames .... • • • • • • 26 Equivalents of given names • { Chuji 26 Kinship terms *•••• • • • • * ... • • . • • • • • ... .26 The term calpul . . . 27 Marriage rules ...... 27 Blood relatives 27 Nagual . . . • ...... 28 walxel ...... 28 Baptism ...... 28 The padrino • . • ...... • . . • . . 28 Marriage ...... 28 The testigos ...... 28 Courtship gift 8 ...... • 28 Residence ... • 28 IX La Trinidad (finoa). continued "Serving for the bride" 29 Fiestas 29 Goubaud: Trip from San Mateo Ixtatan to La Trinidad 30 Pataloal 30 Attitude regarding killing snakes . . 30 Questions about the "world outside" and the IT. 3. . . . 30 The finca "Las Palmas" . . 30 Rosales: Trip from San Mateo Ixtatán to La Trinidad 31 Temaz.cal, tenemaste stones, and grinding table .31 Luk» 31 Men's costume; women's costume • . 31 Indians from San Mateo 32 Indians as renters of land 32 Paid for cultivation of finca lands • . • • • • ..... 32 House types on the finca 32 The church, with its santo San Miguel 32 Fiesta on September 28th, each year 32 Auxiliar and 2 mayores indígenas . . . . 32 Construction óf the church . 32 A large cross and a small cross in front of the church . • 32 Prohibition against drinking liquor ... . . 32 Granaries 32 Midwife 32 Tenamaste stones, and grinding table . 32 Palm mats woven 32 Orientation of the milpa 32 Method of twisting pita 32 Ladders 33 Women on this flnoa do not work in the fields 33 The finoa school 33 The calpul • 33 Fiestas of the finoa 33 Method of carrying water 33 Women's costume ...... 33 Spanish-speaking Indians . . 33 Marimba in the church 33 Vocabulary . 33 "El Cimarrón" 34 Archaeological sites in the vicinity 34 Extent of La Trinidad ...... • . 34 Finca "Ohaculá" statistics on the finoa • • ... 35 Present state of the house 35 The library of the owner 35 Archaeological collection ...... 35 History of Chaculá* . 35 Nentón* The town, and settlements outside the town .36 Divisions of the town . • . 36 Identification of Indians vs. Ladinos • . 36 Lengua-speaking people 36 No sweatbaths « . 36 Goubaud: Trip from La Trinidad to Nentón 3? Guajxacani • 37 The finca Chakial . 37 Entrance to the pueblo .37 The plaza at Nentón 37 Statistics on Nentón 37 Indian-Ladino composition of the population ...... 37 House types ...... 37 Santos on the altars .37 Divisions of the town 37 Rosales: Trip from La Trinidad to Nentón .38 Water supply of Nentón 38 Military post at Nentón 38 Esquipulas, the patron saint of the pueblo 39 Decorations on the altar • .... 39 The market .39 House types . 39 Population ; . 39 ' Proportion of Ladinos and Indians • • 39 Lands of the pueblo 39 Tenamaste stone and grinding table 39 Luk' 39 Catarina An aldea of Jaoaltenango 40 Men's costume 40 Women' s costume • 40 Pigs and pig-butchers ,40 Santo in house of informant • 40 Figures of animals in the santo-case . 40 Luk .... 40 Sweatbath 40 Rosales: No. of Indian families in the aldea 41 Men's costume; women's costume ...... 41 Crops and domestic animals ...... 41 House types . . 41 Temazcal 41 The Rio Catarina . . 41 Price of achiote ...... 41 Goubaud: No Ladinos at Catarina 41 Catarina an aldea of Jaoaltenango -41 Santo and figure of a little pig on the altar 41 Origin of Catarina ..... 41 La Virgen Santa Catalina 41 Kitchen.fire and grinding table ...... 41 San Andrés An aldea of Jaoaltenango . . 42 The cabildo ...... 42- Ixtle and maguey industry . 42 Town-nucleus municipio ...... 42 Crosses on house altars 42 Large cross in front of the church 42 Knowledge of the calendar 42 Costumbres • . . . • ...... 42 Lack of knowledge of the Year-Bearer ...... 42 Men's costume . 43 House types . . . . 43 No grinding tables; no temazoal . 43 Three tenemaste stones in every house visited 43 Goubaud: Trip from Nenton to San Andrés 44 No Ladinos in San Andrés . 44 A ruined pyramid 44 Statistics on San Andrés 44 Presence of Luk' 44 Rosales: Location of San Andrés 45 House types 45 Temazoal 45 Men's costume 45 Women's costume 45 Method of carrying water .45 Raising of pigs 45 Method of making cord and rope from ixtle or maguey . . .45 Gaña as roof support 45 The church 45 Big cross in front of the church ...45 Santos on the altar of the church 45 Getting firewood . 45 Sandal-type worn by men 45 Spanish-speaking Andresafios ...... 45 San Marcos An aldea of Jaoaltenango «46 Town-nucleus "municipio" . 46 Crops raised ..... 46 Manufacture of palm hats 46 House types ...... 46 Temazoal ...... 46 Grinding table; tenemaste stones •••••• 46 Large cross in front of church • • • • • . 46 Crosses on altars in homes ..... 46-7 Presence of Luk» and machete • 47 Titular fiesta 47 Venado dance 47 Drinking during the dance ...... 47 xii San Marco 8. cont limed Goubaud: Statistics on San Marcos 48 Crops raised • • • • ...... , .48 Crosses on house altars *. . . . .48 Or indi ng stone on floor 48 Archaeological site 48 The ohurch 48 Rent paid for dance costumes ...... 48 Rosales: Location of San Marcos 49 Raising of pigs 49 The plaza .49 The Venado dance and its expenses • . . • . . • • . . 49 Marimba at the dance '. .... 49 Principales pray for the Venado dancers...... 49 House types 49 Grinding tables 49 Types of beds 49 Tenemaste stones ...... 49 Crosses on house altars ...... 49 Kinds of vegetables raised 49 Manufacture of hats • 49 The church and its santos 49 Large oro ss in front of the church ...... 49 Jaoaltenango Extent of the lands of the municipio • • 50 Town-nucleus municipio 50 Similarities to San Pedro la Laguna 50 Costume 50 Indians operating shops and stores 50 Spanish-speaking • 50 Communal lands 50 Officials - Ladino or Indian ? 50 A self-conscious Ladina 50-51 Intermarriage between Indians and Ladinos . 51 The status of the Ladina referred to on p. 50 .... 52 Sweatbaths ...... 52 Marriage expenses 53 The market • 53 Barter in the market, with money as a standard of value 53 Method of making chocolate . . • . . 53 Grinding tables; tenemaste stones; beds ...... 53 Presence of digging-stick, Luk» and machete . . • . • 53 Goubaud: Location of Jaoaltenango 54 House types ...... 54 The Intendencia and the Intendente , ... 54 Chocolate-making . 54 The church; oriented 54 Large cross in front of the church...... 54 xlli

Jacaltenanco, continued Goubaud: Ladinos and Indians; intermarriage 54 Acculturation process at Jacaltenango . . 54 Statistics on Jacaltenango 54 Calendar generally known . 54 Rosales: Streets and shops in the pueblo 55 Similarities to San Pedro la Laguna 55 Vegetable gardens 55 House types 55 Women's costume ...... 55 Patron of the pueblo 55 Method of counting 55 Concepción An independent municipio 56 Linguistic affiliations . • 56 Ladino families 56 House types 56 Two forms of sweatbaths 56 Crosses on altars of some houses 56 Squirrel-skin associated with crosses 56 Tenemaste stones «56 Grinding table 56 Boiling of nixtamal 56 Absence of weaving; cloth bought from elsewhere ... 56 Divisions of the town: cantones 57 Calvario . 57 Orientation of the church and the Calvario 57 Large cross in front of the church 57 Gtoubaud: Trip from Jacaltenango to Concepción 58 Arohaeologloal sitas near Conoepoion 58 The Intendente 5b" The ohuroh / • 58 Statistics on Conoepoion Rooord of oasee heard in the Intendenoia 58 Calendar generally known 58 House types 58 Rosales: , Looation of Conoepoion 59 Aldeas and oantonos • • . . • 59 Mo vagabonds «anted here 59 Certification of agrioultor 59 Tenenaste stones 59 nixtamal 59 Grinding table 59 Pitoh-pine illumination of houses .59 Crosses on house altars 59 Te .asoal 59 House typos 59 Brangslioal ohapel 59 Ladino families in the pueblo . 59 Jaoalteoa vooabulary • • • 59 XiT flan An aldea of Todo* Santos 60 Indian and Ladino faailles In the town . • 60 Intermarriage of Ladinos and Indians • • • 60 Looal •arriólo organization 60 Finoas 60 No typioal ash's oostuns 61 Spanish-speaking • . • 61 Aaount of land owned by individual Indians 61 Poverty of the ooimunity. 61 Tanenaste stones; grinding table 61 Use of sweatbath after ehildblrth 61 Altars in shelters outside the house 61 Milpa not oaíjüte .62 Présenos oí>f hoe, untlpped digging stlok, sáchete and luk' 62 Baptisa: the padrino 62 Marriage 62 Payaent for the bride 62-3 Nahual . 63 Principales • . • . • 63 Knowledge of oalendar • . 63 Costumbres 63 Saored hill 63-4 Turkey saorlfioe • 64 The oala real 64 Costumbres with the oaja 64-5 "Good" days 65 Costunbres in ease of siokness . 65 Cofradía • ...... 65 Rosales: , Trip from Conoepoion to San Martin 66 Gathering of data at San Martin < 66 Saorifioes at the saered hill 67 The oala real 67 Method of aaklng tortillas , 67 Altars in the houses and in shelters outside 67 Ladino families in the aldea , 67 Cultivation of ooffee . 67 House types . . • . 67 Tenenaste stones 67 Mas, and Spanish both spoken §7 UostuBO of woaen; oostuae of «an 67 Store where aguardiente sold 67 Water supply , 67 Construction of a new ohuroh ...... 67 An aoousation of robbery . 67-8 Mas vooabulary •• , Ooubauds Looatlon of San Martín 69 Ooffee plantations ..... 69 No distinctive oostuns ... 69 la .la real 69 mLSBfja 69 XT San Martín. Continuad Chureh raoas East; Larga oroaa in front of it 69 Population statlstios on San Martin Todos Santoa , Boolologloally diatinot froa San Martin ... 70 Tha aaostro o an tor, a, litarata 70 Potatoaa aa an important orop; oorn 70 Bartar 70 Tha aarket 70-1 Weaving of wool and ootton • . . 71 Milpa oaltado 71 Absonoe of luk» 71 Sweatbath 71 Oriantation of búrlala 71 Grinding tabla 71 No altara or oroaaaa in houaaa or patios • 71 Tobaooo plantad in patio to kaap out anakaa 72 Prineipalaa 72 Knowledge of tha oalandar and tha Yaar-Bearera 72 Hills and othor aaerad plaoaa 72 Oroaaaa assooiatad with tha diraotiona 72 Aloalda rasador kaapa tha oaJa raal for one yaar 72 Costumbres; turkey saorifioe 72-3 New Year oereaony 72 Prooeaaions 73 Rain oereaonles 73 Ooubaud: Trip fron San Martin to Todos Santos • • 74 Population statistlos on Todos Santos 74 Saered plaoaa 74 Orientation pf the ohuroh • • • • 74 Large oross in front of the ohuroh 74 Rosales: Trip fron San Martin to Todos Santos • • • 75 Method of weaving and spinning 75 Type of beds in houses 75 Men weaving and aaklng güipiles 75 An old iron axe 75 Oooking fire in o an tar of kltohen 75 Maize; apple orohards 75 Rope ladders 75 House types 75 Men's ooatuae 75 Vooabulary ...... 75 Tobaooo bobo 75 Huahuatanapgo sad Ohlantla Teaasoal • ejjaj. . 76 NUyrajff 76 coatuaa 76 Teneaaste atones 76 Ohlantla: Indian houses on the outskirts 76 xvi Huehuetenango and Chlantla. oontlnuod Goubaud: Trip froa Todos Santos to Huehuetenango • • • 77 La Ventosa • . 77 Paqulx 77 Population statistics on Huehuetenango 77 Loss of lengua anong people listed in oensus as Indian • 77 Rosales: The ruins of Saouley 78 Marimba eonoert in the park • 78 The Virgin de Candelaria at Chlantla 78 The churoh at Chlantla 78 Orientation of the ohuroh 78 Goubaud: Population statistlos on Chlantla 79 Detail on the Virgen de Chlantla 79 Aguaoatan A "vacant town" auniolpio; Indians dispersed 80 Ladinos in the town 80 Division of the town into two o an tones 80 Two separate ooaaunities with ohuroh and polit. bldgs. in ooaaon 80 Hostility between the two groups 80 Cofradía; in eaoh ooaaunity, with separate fiestas. • • • 80 Soae oostune differenoe 80 Costuabres 80 Sheep-raising as a Chalohltan oooupation ...... 81 Vegetable-growing as an Aguaeatan oooupation 81 Sweatbath 81 Grinding stone on table, and on the floor 81 Knowledge of the oalendar 81 The aarket 81 Mo oro eses, exoept one on the road 81 Goubaud: Explanation of organization of notes 82 Statistlos on Aguaoatan • • . • . 82 A speeial day in the oalendar •• . . . 02 Knowledge of the oalendar , . 82 Ghalohiteoos as "neweoaers" to Aguaeatan 82 Huípiles of Aguaeatan and Chalohltan...... 82 Statistlos on Ohlchotoh (Aldea of Chalohltan) 83 Vooabulary of the 20 days and their attributes 83 Virgen Snoarnaeion the patron for Aguaoatanand Chalohltan 83 Attitude of Indians here toward strangers 83 Orientation of the ohuroh • 83 Rosales: Oereaony in the ohuroh 84 The day for praying for doaestlo animals 84 Aguaoatan and Chalohltan foraerly two pueblos 84 Men's oostune 84 Woaen's oostuae 84 Teneaaste stone; grinding stone ... 84 Teaaseal 84 Two fiesta days 84 Garllo and sugar oane grown 84 Aguaeateea vooabulary • 84 Relatively few Indians living in the town 85 Separata ¿usgado lqdifiona 85 Diviaione or the town • 85 Two cofradías 85 Grinding atone on table and on floor 85-6 Dual fireplaoe; horno uaad for the oonal...... 86 Corn atorad in the grain 86 Salt an important industry; oroae in aalt bada • . . • • 86 Exohange-wlthout-Boney praotlaad in the narket • • • • • 86 Knowledge of the calendar 86 Ax'ix 86-7 Ax»lta 86-7 House altar with aantoa 87 The lengua here • 87 Goubaud: Population atatiatioa • 88 Mileage to other towns • 88 Saorad plaoes • 88 Patron saint: Santo Doningo da Guzman 88 Grinding atone 88 Teaasoal 88 Speoial granary 88 Orientation of the ohuroh 88 ^«tffliSi (.A*d!a.°i f^*?^ ss Not Hated in the Census 88 Grinding stone on table 88 " - _ 88 teologioal site nearby • 88

jority of Indians dispersed 89 Large town population of Indians and Ladinos 89 Indians live in town for narket or aervlolo purposes • 89 No Juagado indígena 89 Indian offielala 89-90 Ladino offioials 89-90 12 oofradiaa 90 Mayordonoa numbered 90 Division of the town into five oantonea 90 Aldeaa 90 Regidoras - one fro» each of the five eantonea . • • • 91 Regldoree auxiliares ...... 91 Agenta da Polieia «...... 91 Hay orea: how ohosen 91 Qualifications for regidoree and aayores 91 Map of eantonea 91 Confliots between Indiana and Ladinos 92 House types • 92 Granariea; 00 TO atorad in the ear •••••• 92 Santos and' crosses on house altara. •••••••••• 92 Grinding atone on floor 92 Teneaaste atones ••••• • 92 XViii

Ncba.1. continuad Sweatbath, or chu1 93 Cofradía of thevlrgln del Tramito • . • • • 93 Exportation of oorn • 93 Digging-stick and maohete used; no luk» • 93 Orientation of the allpa • 93 Agricultural oerenonies 93 Crosses on four roada 93 No large crosses in the town . . . 93 Rezadores are sajorines 93 Rituals in the oeaetery 93 Carnaval; Aeh Wednesday 93 Baptisa 93 Barter in the aarket 94 Posol; pinol; taaalitos 94 Goubaud: Trip fro» Saeapulas to Nebaj . . . . 94 San Franoisoo Chibul, an aldea of Cunen 94 Looation of Nebaj 94 Arohaeologioal sites at Nebaj •• • 94 Population statistics of NebaJ • 95 Pueblo divided into four cantones, called Calpules «... 95 Organization of the cofradías • • / . • 95 Montes which divide Nebaj from Cunen 95 Crosses in houses 95 Temazcal 95 Crucifix in a cofradía 95 Orientation of the church 95 Assistants at the Mass 95 The Calvario 95 Carved house pillars . 95 arañarles 95 Ixil vocabulary 95 Rosales: Population composition of the pueblo • 96 The ruins of Nebaj 96 The resident priest 96 Men's co3turne 96 Women's costume . . . 96 People from other towns-in the market 96 Cunen Distribution of Indian population 97 S. Francisco Chibul, an aldea 97 Juzgado Indígena 37 Indian officials 97 Auxiliares de la Intendencia 07 Auxiliares in the aldeas 07 Cofradías 97 Progression through the hierarchy of offices 97-8 Santos in the cofradías 98 Divisions of the town 98 The term calpul 98 xlx

Cunen, continued Men's costume . 98 Grinding stone • 98 Sweatbath 98 Santos on house altars 98 Methods of preparing what 98-9 Milpa calzado • • 99 Absence of luk' 99 Spinning and weaving by men 99 Fit for storage of lime 99 Rosales: The Ladino Intendente 99 The church 99 The market 99 Men's costume; women's costume • 99 House types 99 Goubaud: Location of Cunen . . 100 The church; procession of santos 100 Orientation of the church 100 Statistics on Cunen 100 Knowledge of the calendar 100 Brujos 100 Indian officials 100 Tux 100 Crops 100 Divination with frijoles 100 San Francisco Chibul Aldea of Cunen (See also p. 97) 101 Statistics '. 101 Grinding stone; temazcal ..... 101 Type of beds; mattresses 101 House types 101 Costume ..... 101 Pericón Aldea of Cunen 101 Statistics 101 Indian families 101 Costume 101 Temazcal 101 Tax: Colony of Indians from Sta. Maria Chiquimula ..... 102 Grinding stone; sweatbath 102 Chiquimulas widespread in this area 102 Goubaud: No school at Pericón 102 Nearby archaeological sites 102 Uapantán Distribution of Indians in the town and the monte 103 Cantones or aldeas ...... 103 No division of the town itself . . . . é ...... 103 Calpules ...... 103 Place names ...... 104 Cofradías ...... 104 Santo in the charge of municipal alcalde ...... 104 Relations between the cofradías and the church ... .104 Man and wife associated as officials in cofradías . ..104 Juzgado indígena . .105 Indian officials . 105 Progression through the hierarchy of offices . .."'". . 105 Delgados ...... 105 Choice of officials 105 Ladinos 106 Knowledge of calendar • ...... 106 Shamans ...... 106 Qoubaud: Population statistics on San Miguel Uspantan. 107 Knowledge of calendar by axqix ...... 107 Prayers for rain ...... 107 Women's costume ...... 107 Ladino composition of population 107 Cantones 107 Penetration -of Chiquimulas into this area 107 Migration of ITspantecas to coastal fincas 107 Earlier census figures .... 107 Presence of two dialects here • . . 107 Vocabulary of the two dialects 108 Temazoal; tenemaste stones 108 Grinding stone on table and floor 108 Orientation of church . 108 Rosales: San Miguel, patron saint . 108 The market • • ...... 108 House types ...... 108 Milpa oalzado ...... 108 ALTA VERA PAZ San Cristóbal DistriDution of Indians in the municipio • 109 La Primavera, finca ...... 109 Baleu (Valeu), settlement 109 Grinding table ...... 109 Tenemaste stones ...... • 109 Type of grinding stone ...... 109 Sweatbath « ...... 110 Presence of hoe and machete; calabozo; no luk' . . . 110 Milpa calzado 110 House types • • • • •'•. . •-••* ...... • . 110 House altars with santos and OXD sses ...... 110 Knowledge of oalendar specialized ...... 110 Lengua"".'."."., ...... V...... 110 si

San Cristóbal. continued Goubaud: Trip from Uspantán to San Cristóbal. . . . . • .... 111 San Luis la Cruz, finca ...... 111 The camp of the Maestro de Caminos ... . 111 Mat-making Ill Rosales: Trip from Uspantán to San Cristóbal...... 112 La Primavera, finca...... 112 The church at San Cristóbal...... 112 Orientation of the church. .'...... 112 Goubaud: Statistics on San Cristóbal ...... 112 Little clay figures ...... 112 Oobáfa Distribution of Indian population ..... 113 Coffee plantations ...... 113 Finca Siguana: Indians dispersed ...... 113 Chapel in which the Wellmans buried 113 Ermita . 113 House altar with santo-picture and crosses ..... 114 Grinding-stbne raised 114 Tenamaste stones; china dishes 114 No sweatbaths . 114 Digging sticks ...... 114 Method of planting corn 114 Cofradía and ohinam 114-5 Cofradía and ohinam in the same house 115 Rosales: The church . 116 The Finca Siguana. 116 Mules carrying coffee 116 Raising of car demon 116 Attitude of Indians toward strangers .... 116 Language ...... 117 Map of the municipio . ( «here available)...... 117 The market...... * . . . . . 117 Indians in the market speak Spanish 117 House types. • • . • • • • • • . • • • • ... • . . . • 117 Men's costume •• • . • ... • • .... . • • • ... • 117 Women's costume . . • ...... r . . 117 Goubaud: .ebal . . .•»...... J.XO Lnoa Chimax. • . . 118 Statistics on Cobán , ...... T ... • . . 119 barter ...... ••••••-••• . * ±.IM Carnaval ...... 119 Grinding stoné ...... •'.•'• ...... 119 Nahual • . . ... • <...... • •• • 119 Calendar not known here; known at San Cristóbal. . . . . 119 Dual surnames hot used • . » ... . • • . • • • • • . . 119 Calpul ...... 119 Posol - not used here ...... • ..... 119 tamalltb • • • • ...... • .^ . • .. .119 Orientation of church • 119 mi

Coban. continued - Cofradías and Chinames , ...... 119 Chinames associated with barrios • ...... 119 Qualifications of chinamea ...... 119 Cofradías formerly had their own lands ...... 119 Former loaning of- cofradía funds . . . . . • • • • • • 119 Organization of cofradías ...... 119 Functions of Mayordomos • ...... • • . . . . . 119 Finca Slguanha Population ...... * 120 The hermita ladina 120 The hermits indígena • . . . . • ...... 120 House types ...... 120 Grosses and santo on house altar 120 Grinding stone . • ...... 120 Chickens tied to wall of the house ...... 120 Method of planting milpa 120 Chickens kept in hen-house ...... 120 Kalebal ...... v . 120 Lanquln : Ooubaud: Population statistics . . 121 Did not visit Lanqulnj information received from prisoners from Lanquln , . . . 121 Idioma of Lanquln . 121 Five barrios at Lanquln 121 No ermitas • 121 Kalebal 121 Raised grinding-stone ...... 121 Cross on house altar 121 Temazoal 121 Cahabén Ooubaud: Population statistics • • • ...... • ... . 122 Information obtained from a prisoner in Cobán .... 122 Idioma of Cahabón ...... 122 Hermit as ...... 122 Kalebal ...... 122 Temazoal ...... , 122 Cross on house altar ...... 122 San Pedro / Cárch"á Densely populated municipio . . . . . 123 Dispersal of Indian population. . 123 Calebal ...... 123-4 3ource of water supply • • . 124 Ermita as religious center of the calebal • • • • . • 124 Santos and crosses in the ermitas ...... 124. Burial near the ermita ...... 124 Divisions of the town ...... • . 125

??,* «ill

San Pedro Carcha, continued The calebal as a territorial organization ...... 125 No sweátbath present ...... 125 Knowledge of calendar...... 125 Women in the market • ...... ,.-.» .125 The San Pedro in the church .125 1 Regidor, Spanish-speaking, lengua-speaking . . . .125 Percentage of marrl ed people in the community . . . .126 Men's Costume . ... • . • . . . . 126 Women's Costume ...... 126 Consciousness of municipio identity .... .'...'".'". , 126 Rosales: The church at San Pedro ...... é . . i . . , 127 xne mar j&ew ...... » . .. 127 Indian curandero 127 Aldea Chico¡ (Ermita de San Pedro Carché) . . . . . 127 Calebal ...... 127 Women in the market at Carcha , . . • . 127 House types. . . • . . . . • • • • , ... ." • . • . 127 Tenemaste stones; grinding table • ...... •..-... 127 3 The incumbent priest, a newcomer to Carcha ..... 128 Another visit to the market . . 128 Goubaud: An intelligent Indian guide of Cobán • ...... 128 Visits to ermitas . . 128 Lack of knowledge about the calendar 128 Interviews with prisoners at Cobán (from Cahab6n and Lanquln) ... 128 Statistics on San Pedro Carcha 129 Ladinos speaking lengua .... 129 Orientation of the church 129 Ermitas de San Pedro Carcha: Tipuloá - Santo is Virgin El Carmen 129 Crosses with santo • 129 Indian cemetery 129 Rancho for cooking at fiesta time 129 Sugar-mill ...... 129 The chinam of the ermita Tipulcá ...... 129 San Pable - ermita for the owners of the finca . . , 129 Ground plan of ermita, cemetery, etc • ...... , 129 Ohiooj Population • • . . • • ...... • . 130 Ranchito called Cementerio, with crosses ... . '•'.'" 130 Sketches of ermita and cementerio ...... • , 130 Indian house near the ermita; sketch of house • • , 130 C&iODai . • ...... i 130 Finca Morelia Grinding stone on table .#...... >.••••• . • . 130 Crosses on house altar • ...... • . • . . . 130 XXlT

San Juan Chameloo Town spread out; houses surrounded by fields . • . .." . • 131 Carlos V. bell at the church 131 Divisions of the town . . . • ...... 131 The ermitas, associated with the chinara ... • ..... 131 Caretaker of ttie ermita also called ohinam ...... 131 The ohinam as a servicio ...... 131 Santos In procession on fiesta days . ... • .... • . 131 Cofradías ...... 131 Appointment and functions of the mayordomos . • • . ... 131 Costumbres in the cofradías 131 An ermita in each of the aldeas (calebal) ...... 131 Mobility from town to country, and vice versa • ... . . 132 Marriage customs 132 Goubaud: Population statistics on San Juan Chamelco • • . ... • 132 Divisions of the town ...... 132 Religious organizations • 132 Ladino families in San Juan . . . 132 Orientation of the church ...... 132 Rosales: Construction of the church . . . 133 The Charles V. bell 133 Reception of visitors at the cofradías and the chinamas 133 Tenamaste stones; grinding table 133 House types 133 Clothing .' . . 133 Tactic Population 134 Dispersal of Indians • 134 Aldeas, some with school-ermita center • 134 Town officials: Ladino and Indian • • 134 Divisions of the town 134 Chinama and chinam houses ...... •• 134 Five mayordomos •• ...... 134 Santos in the church 134 Formerly more cofradías here 134 The market ; barter ...... 135 Pilgrimage santo at Chi-ixim 135 Stores surrounding the pilgrimage house 135 Crucified Christ and large orossea in the house . . • . .135 Day names on oalendar identified with zahorines .... • 135 Number of mayordomos in cofradía; period of service i . , 135 Day on which change of office for all cofradías occurs .136 Informants at Taotio .' . . . . • ... • 136 Goubauds Visit to the church and Indian houses • • . • • • . . • 136 Rosales: Visit to church and Indian houses ••••••••••• 136 Tooled leather-work •••...... ••...... 136 .. XXV Tactic. continued Goubaud Population statistics • . . .137 Spanish-speaking Indians 137 Ladino and Indian families ...... 137 Distribution of land 137 Orientation of church and roads ...... • . . . . • 137 No crosses in the church • • • ...... 137 Grosses and santos on house altars;some altars without crosses ...... 137 Costumbres • ...... 137 Axq'iac ...... 137 Knowledge of calendar • . •'•• ...... 137 Divination ...... 137 Pokomchl vooabulary ...... 137 Rosales: Visit to church and Indian houses ...... 138 Sweatbath, tenemaste stones, and grinding table • • • • 138 House types • • ...... • '. • '. ... 138 Men's costume; women's costume 138 Tamahú Place names for parts of the town; no formal divisions of the town • •••••••...... 139 Town officials: Ladino and Indian . . 139 Period of service 139 Cofradías ...... 139 Male and female mayordomos (hot man and wife) • • • 139 Ohinamit 139 The house of the cofradía 139 Ermitas in the monte 140 Burials near the ermita 140 The cofradía Niño Jesus. • . . 140. The market; only local women and men from Tactic in the market . • 140 Goubaud: Population statistics ...... 140 Ladino families ...... 140 Lengaa-speaking Ladinos . . 140 Crosses in the streets 140 Crosses and santos in the houses • ... • . . • . 140 Orientation of church ...... 140 Costumbres . . . . . 140 Lack of knowledge of oalendar ...... 140 Brujos ...... i 140 Médico . . 140 Dances: El Venado; El Moro .. • • ...... 140 Foods • • ...... • .... 140 Rosales: Tenemaste stones; grinding table; no sweat baths . . 141 House types ••..••...... • • • 141 Men's costume; women's costume ... » • • . • • • 141 Size of cuerda • • • . • • • . 141 Goubaud: Divination "con frijoles y con pulso" ...... 141 • .. • acxrl Tacurú Population ...... 142 - Ladino families ...... 142 Indians dispersed 142 Most of land divided into fincas ...... 142 Method of payment for cultivation of land ..... 142 Ermitas ...... 142 Chamiquin ...... 142 Commerce between Purulhá and Tucurú . 142 Town officials: Ladino and Indian ...... 142 Seven cofradías ...... 142 Number of mayordomos} functions » 143 Women mayordomos; their functions ...... 143 No chinam ...... ,...... '. 143 Ermita in charge of eight mayordomos 143 Santos and crosses in the ermita ...... 144 Dead buried near the ermita 144 Progression through the hierarchy of offices . . . 144 Market; barter on a money basis . . 144 Moros and Catarina dances given; costumes . ... . 144 Qoubaud: Population statistics 144 Spanish-speaking Indians 144 Majority of Indians on the fincas 144 No. of Indian ¡and Ladino families 144 Orientation 144 Crosses on house altars; not in all houses . . • . . 144 Costumbres 144 Calendar not known ••••• 144 Axq'ix 144 Médico 144 Nahual-Meaning of 144 Foods 144 Rosales: Two sets of tenemaste stones and two grinding tables 145 House types ...... 145 Men's costume; women's costume 145 Size of cuerda ...... • 145 Santa Cruz Indians dispersed in monte • • . • • • 146 Indians work on fincas and as free laborers • . . • 146 Indians brought to town for burial . '.'•'...... ¿ 146 Crops grown • • • . • . • • • . • • . • • • • • • • 146 Maguey-pita-hamraock Industry» • . • • . . • . . . . 146 Town officials: Ladino and Indian • • • ...... 146 Divisions of the town . ' 146 Chinamos • . . • • . * . • . . . • . . • • . • • . . 14" Eight cofradías 147 Mayordomos • • • • • • •...... • • ...... • • • . ; 147-8

<íí xacTii Santa Gruz. continued Sta. Cruz Chinara. .-....' 148 Chinara Santa Elena • 148 Chinam Cerro . 148 Chinara Sta. Cecilia 148 Chinamos and mayordomos meet in chinam house .... 149 Dances held in Santa Cruz; costumes ...... 149 The term, calpul, not known here 149 Daily market; no barter in market; barter in houses . 149 _ Day names 149 Regidor knows day names; everybody does not know them. 149 San Miguel, santo of the Municipalidad • ...... 150 Calebal ...... 150 Ermita . 150 Informants in Santa Cruz 150 Gtoubaud: The Regidor a Ladino 150 The church ...... 150 Gathering of data in Sanba Cruz ...... 150 Rosales: Tenemaste stones; grinding tabl e 150 House types 150 Men's costume; women's costume 150 Milpa oalzado 150 Goubaud: Statistics on Santa Cruz 151 Indian and Ladino families 151 Fincas 151 Sell maize and tortillas at San Cristobal ...... 151 Orientation 151 Crosses in ermitas; crosses in houses 151 Costumbres 151 Dances given 151 Knowledge of calendar 151 Days of the calendar . 151 Axq'ix . 151 Divination 151 Nahual ...... 151 Dialect differences 151 Costume . • . 151 Furulha Divisions of town 152 Fincas and caseríos ...... 152 Indians dispersed in the monte 152 Map of the vicinity . . 152 Market held biweekly ...... 152: Cofradías . 152 Mayordomos ...... 152 Period of office; change of office .152. xxvlil Purulhá. continued No barrio santos ...... 152 No municipio santo 152 Town officials ...... 153 Rosales: The hacienda "Vista Hermosa" . 153 Visiting Indian houses in Purulhá . • . . ... , . . . . 153 Spanish-speaking Indians ...... 153 Goubaud: Location of PurulhA ...... 153 Visiting Indian houses in Purulhá ... 153 The church ...... 153 Population statistics on Purulhá • 154 Ladino and Indian families 154 Aldeas ...... 154 Orientation of church and roads 154 Crosses and santos in houses 154 Costumbres 154 Nahual ...... 154 No chinamos; no calpul 154 No axq*ix; Médico 154 Lack of knowledge of calendar • 154 Ethnic group ...... 154 Trade with Sal ama. 154 Collection of vocabularies . . . . 154 Difficulty of oolleoting vocabularies from vie.los . . 154 Miguel Guali, from St a. Cruz, spoke Pokom 154 Miguel Chen, from Cobán, spoke Kekchl 154 Difficulties Iradistinguishing Ladinos from Indians. . 154 Vocabulary obtained from a woman from Cobán • . . . . 155 Pokomohl vocabulary obtained from man from Sta. Cruz. 155 Kekchl vocabulary obtained from man from Cobán .... 156 Rosales: T enemas te stones; grinding table 156 House types • 156 Men's costume; women's costume ...... 156 BAJAuVBRA PAZ Salami Population statlatios ...... 157 Persons classified as Indians, speaking Spanish . ... 157 Orientation of the church • •••...... ••... 157 Finca Cachil, Sal ama: Population • ... 157 Ciso3ses and santos on house altars ••••.••••• 157 Rosales: Country surrounding Salamá 157 The church ...... 157 The market ...... 157 Rablnal Divisions of the town 158 Aldeas 158 Cofradías 158 Cofradía officials ...... *.. . 158 Fiesta held yearly ...... 158 Cofradía house owned or borrowed ...... 158 Municipal santo . 158 Cofradía Santísimo ...... 159 Cofradía La Virgen del Rosario ...... 159 "Negritos". . . . , 159 Chuohkajau 159 Trouble with the new priest 159 Cofradía 3. Sebastian . . . 169 Chilate . . . . 160 Ax'lx; nahual ...... 160 Dances given in Rablnal; old costumes kept 160 No temazoal; no tux. 160 • Gtoubaud: Population statistics on Rablnal . • 161 Spanish-speaking Indians • • 161 Ladino families 161 Four barrios 161 Twelve aldeas 161 Orientation . 161 No special crosses in the church 161 Crosses andsantos in Indian houses 161 Raised grinding stone 161 Location of Rablnal 161 The Cofradía de San Pedro Mártir 161 Rosales: Layout of the town 16S Visits to Indian houses 162 Tenamaste stones; grinding table 162 House types 162 Men's costume; women's costume 162 Milpa calzado 162 Size of cuerdas 162 SanMiguel Chi cal Divisions of the town • • • • 163 Houses dispersed throughout the aldeas...... • 163 Town officials: Ladino and Indian . • • . . . . . • 163 Period of service ...... 163 Cofradías and their hierarchical order...... 163 Mayordomos • . • ...... 163 The Cofradía S, Miguel . 164 Period during which particular house used for cofradía 164 Éleotion of Principal . • ...... • • • 164 Progression through the hierarchy ...... 164 Principal knows the day names ...... 165 Ax'lx; calpul; nagual 165 Brujos ...... 165 XXX

San Miguel Obioaj. continuad Grinding table; tenemaste stones 165 Altar with oruoifix 165 RegidorRabinal 168 Only two Indian fsullies in town; rest live outside • .168 No temasoal 168 Rosales: Majority of inhabitants live in aldeaa 168 Construction of the ohuroh 168 The market 168 Qoubaud: Population statistics • • 169 Spanish-speaking Indians 169 Ladino families in the town 169 Indians and Ladinos in the aldeas • 169 No division of the town 169 Only santos In the church 169 ^notations from Sapper on the history of the area: The Reducciones 169 Resistance or tne Indians 169 Sublevación of 1689 169 1697- Cols brought to the Valley of Uxran 169 Juarroa reported that Spanish was speUsn at El Choi 169 Origin of Oahaboneros and Lanquineros 169 In 1841 only one Choi left in Belem 169 X3CX1 Santa Cruz el Choi, continued Goubaud: The ohuroh at Santa Cruz 170 The market 170 Rosales: T enemas te stones; grinding table . 170 House types 170 GUATEMALA San Juan Saoatopoauez Town officials, Ladino and Indian 171 Cofradías 171 Mayordomos 171 Inoumbent munioipal officials name their successors • . . 171 Mayores also hare santos 171 Calpul a group of Principales 171 Temascal . . . 171 Grinding done on the floor 171 Goubaud: Population statistics 172 Lengua-speaking Ladinos 172 Divisions of the town 172 Town officials 172 Period of office 172 Cofradías 172 Mayordomos: men and women; not husband and wife 172 Cofradía In owned or rented house 172 Munioipal offloors name their successors 172 Possible to reject appointment ... . 172 Munioipal santos 172 Calpul 172 Temazoal 172 Grinding stone on floor 172 Rosales: The "Toritos" Oanoe 173 Cakohiquel the lengua here 173 San Pedro Goubaud: Saoaiopoouezi Population statistics • 173 Spanish-speaking Indians 173 Crosses and santos in the houses • . • 173 Mahual 178 Calpul 173 Cofradías 173 Axq'ix 173 APPENDIX: Map 2: Distribution of Sweatbaths 174 Map 3: Raised Grinding-stone TS. Grinding on Floor. • • 175 Map 4: The Luk» 176 Map 5: Large cross (es) in plaza, in front of ohuroh. • 177 Map 6: Ermitas 178 Map 7s Household crosses TS. Santos on house altars. • 179 Map 8: Indian Juzgado • • • • • 180 Map 9: 260-Day Calendar • . • 181

Recon. 1944 Sol Tax X

Teoplsca. Chis. In the west entrance to town there Is a small house attached to which (on the back) Is a small temazcal of stones and mud with a separate thatch roof above it. A boy told me the house is of an old lady and this was a baño. Amatenango. Chis. Here many houses have structures that are obviously temazcales; they are all plastered over with mud smoothly, and

have separate thatched roofs. They are not attached to houses. Although it was Jueves Santo when I passed through, I noticed a family firing pottery in the patio. Along the road men and women

were carrying pots, with mee apalea;; no carrying frames were being used, the pots being carried in net bags with grass-for-padding<

between them. Most people had loads* of 4 pots each, a few of only 2, not placed in any particular order; one man had a bigger load of 3-handles water-jars with Mack decoration (the type that all were carrying); there were ten jars arranged in three vertical piles, bottoms in tops, in a mesh bag without a carrying frame. Finca Yerba buena (east of Amatenango), Chis. The chauffeur once worked in this neighborhood; he pointed to a house of Indians where he

used to buy tortillas. There is a temazcal attached to the house, in f 'ont. The chauffeur didn't know that people bathed in it, but he said they build a fire around the outside and sleep inside, to

keep warm. Finca TulancA (west of Comitán),Chis. Here ia a famous pilgrimage

place. Near the road there is a large house which ho\ises the

Señor del Trapiche, or Esquipulas. This was Holy Thursday, and títere was a crowd of people, a bus-ful f^om Comitan and many others;

theVe were refreshment booths, etc. There is a large cross in fron\ — i.e., on the side'facing the highway — of the large house of adobe, whitewashed. The front door was closed and the

antrance was at the rear* There was a long line of candle-bearing Recon. 1944 -2- Sol Tax 3$

men and women filing slowly inside* Within, the room was packed

with people, and towards the front were women, chanting* On the altar was a large, blaeMsh Christ on a crost. r* r^acu/crs,

including Chamula and Pinola Indians, to whom we talked, called the figure Esquipula; the Chamulas, at least, did not know, how- ever, about the date Jan* 15th in relation to this saint. We spoke to 3 Chamulas who said they were "brothers", but probably did not mean this literally; they said they all li*ed in Barrio San Pedro; they had brought caites for sale, and said they might take back pottery*

There were several Indians who said they were from Pinola, 8 leagues away. (Pinola is one of the communities identified as "Totic.n) The Pinola Indian I spoke with wore a shirt and trousers of a white material, with small woven or emroidered figures; the costume looks more like Guatemala than Chiapas.

ComitAn. Chis* This is a large city, of course. It was Good Friday and rather quiet, although the market was open and a number of smaller stores also. "This is their chance to do some business, y/ith the large stores closed." The town is divided into Barrios, each with its church. The cemetery is divided into two parts: one is walled and has huge mausolea; outside the wall, on what I think is the west side, is^ an un-walled ceraetary with, simple crosses. A Ladino boy explained that the main one is "for us" and the outside

one for "the Indians." On The Road between Comitan and Sachaná we passed through a Colonia Agararia named Portes Gil; then a place called Sta, Mar'ia and

then one called Cárdenas. The last (my chauffeur said) was founded in the last decade, and that there had been nobody there before*

All of these people, he said, are Indians from around Ocoeingoj they wear no Indian costume. They are sizeable fairly-close settlements. Recon. 1944 -3- Sol Tax

Gracias a Dios, Hue. This is a finca, and the settlement is right on the boundary of Chiapas-Huehuetanango. Over the hille on the other side, is a settlement called Chan or Xan, and when I passed through there was a lot of drunken raillery (S'abado de Gloria). Gracias a Dios, on the other hand, was extremely quiet, but it is considerably

smaller. I was told that local people cross the border with a simple permiso from the authorities; but to go to Comit&n they require pass- ports. Vicente Guillen, the owner of the finca, one time told me

the property was of his ancestors; at smother time he said he had come from the other side in 1913 as a resxilt of the Revolution. Both he and Octavio Galicia—the receptor fiscal (only gov't official around)—told me that all of the inhabitants of G. a D. are from Chiapas and that the Indians speak the language from there. I did not try to check'the language, but it seems pretty clear that most of the people are from Chiapas; I spoke to several who said they were,

and none who said the\> were not. I noticed a curious stnucture in the patios of several houses, and the receptor told me they are temazcales, used for bathing. It is a box-like affair about am a meter and a half long and a meter high and wide, with the walls only 2 or 3 inches thick; it is

neatly squared and covered smoothly with mud. One end is completely

open, so that the doorway (if such it is) to the bath is about a meter square! Gracias a Dios is part of the municipio of Nentdn; I consulted a map/of the municipio there and it is clear that outside of the town of Nentdn, the whole municipio is divided into fincas and there are no other settlements• It is also clear that the pattern of settle- ment in this whole region of Chiapas — from Comitan east, at least —

and Huehuetenango is that od small settlements, with nobody living betwe en them* Recon. 1944 Sol Tax

San Juan Ixcoy. Hue. While I was en-route from Chiapas, Ooubaud and Rosales rode north from Huehuetenango to meet me at Finca Trinidad• They stopped first at Ixcoy. They write that before leaving the Valley of Chiantl* on the road to Chamal, a woman clothed In mángala waa seen preparing, with a hoe, for planting milpa; and that on the heights of Ghemal many sheep grazed on the plains and quebradas» Leaving Chamal, the road descends to a wide B.-W. valley 800*1000 feet deep, sheep grazing in It; beyond, there is a canyon, and then a plain from the north edge of whloh is see San Juan Ixooy some 5,000 feet below. The des- cent into the valley is an hour and a half, and from the edge Mitt* to the town another half-hour. MttajtxggawaxaMxiaaxstiaaialxpxanted Corn is planted In March and harvested in October or November. Wheat also grows, and was seen (Apr. 5th) with green espigas. Many peach trees grow In the house patios in town. thatch It la primarily an Indian town, the houses with xxga roofs mass- board, and/adobe/or eornstalk walls. Around the plaza are the intenden- cia, boys' and girls' sohools, the jails, and some Ladino homes, as well as a primitive-looking Church, newly built with walla of atone and lime and a thatched roof. The church la on the (16 to 24 feet) north aide of the plaza, with a tall/cross in front, and with ' patio* atone altars, for the burning of oopal, nearby and in the Inside were several seated and kneeling Indians, some praying, and lighted candles on the floor. From the Ladino Comisario de Policía, born in S. Mateo Ixtatán, 0 obtained the following Chuj vooabulary: a Goubaud reports that the church is oriented toward the East.

• «iff* -••' "—-i •' —"p ' • VO0ABMkAftlO AMA4 AACAAlOO OKU OOMttASIO 01 POkiefo (OAlAlNAMA DC 8*MATAA lllf *?*>.)#

A V * »**t K A » • •» J| á N i « A M A A • A N A •• AN A A ?* A TfJ HCBMNO (#AtlA«) Ml Ml yiM»M MAYAACf) AMA» A»«A> MCMOA(t) A I» A A • * I *•>•¥ MAtfAA A A A A MOA H~*V MKM0A • A A A A H M A m i AAIMA V'||#: I A A A Í k A N 1 • T ÁAIMA A A:»;» . A « A f" MAA»AADAS • / f' **.. IMAM' k O A C ft MN0»MA0ftB • ft *.«'#* | ft - T* II t* A V *« A I ABUKkO A AtCTO V V A A A •&• A A * M | A AOL AftUCkA A ftI«TO V U ft « - A A M /A A A A W ft A A *K O M /A A A •p I f p V V '• A k dftMAAAl «ft* AAAAOA rASNTK A kA lAkCA*** MAM AkTAACS KM ATA»A» AAMA QV(»A* *A#« C AS ASI 3AMAAA«AA, AAftAAMA TABkAS, TIAMAA »A4A« A) A M | M « • ?*J A fI* I fM A M

Rocon. 1944 Sol Tax 1

R, from the Ixooy carriers, obtained the following additions* be - road ohe - horse A • wAter qa# - fire si' • firewood The Comisarlo told about the Indian sublovso16n of 1895 (reported In Reoinos, Monografía del Popto. de Huchuctenango) In which the Indians killed all but one (a deaf«mute) In town; many Indians were then shot» and others committed suicide* The

CAUSA was political action against Reina Barrios; apparently revolutionaries told the Indians they would rule In their town* At that time the Ladinos had only recently come to Ixooy* The same is true today. And there ere only About 10 families, and r their position (says the informant) is precarious. Following is an extract from Goubaud's diary, relating to the trip from Tuhquia to San Juan Ixcoy, and including a report on San Juan itself: St** El camino de herradura a San Juan Ixcoy es muy malo, muy *^ pendiente y en partes peligroso. Se baja primero a un valle que corre de oriente a poniente y es amplio. Las paredes del valle son como de unos 600 a 1000 pies de alto. Pinos, abetos, en las faldas, gramas en el valle. Ovejas pastando. Se sube la pared norte del valle y se baja a otro valle que no es ancho sino un cafton donde hay una piedras paradas (dolomitas). Llegamos a un plan y al final de este divisiamos a San Juan Ixcoy a unos 5000 pies más abajo en un valle. La vista es notable. La vegetación es típica del bosque de nubes. Estábamos encima de las nubes, Al bajar por un oamino zigzag, empinado, caminamos de las 3:00 a las 3:50 p.m. entre las nubes, y llegamos al valle a las 4 p.m. Siembras de trigo empiezan en las faldas del cerro. Dos sitios arquelógioos en el oamino a San Juan, a 20 minutos a caballo (paso) de San Juan, en la aldea pie de la Cuesta. Llegamos a San Juan oomo a las 4:30 p.m. Es este un pueblo de indios, las oasa de techi de tapa, paredes de adobe o oafla de milpa. Una iglesia primitiva se enouentra al norte de la plaza del pueblo donde está la intendencia, la escuela de ñiflas, de niflos, las oároeles, y unas casas de ladinos. Nos recibió el secretario y las autoridades indígenas. Cada indio nos dio la mano. Poco rato después de nuestra llegada vino una mujer para que le curara a un niño que tenia granos en la cabeza. Le di un pooo de pomada para quemaduras. Después llegó una ñifla con dolor de muelas. Le dije que fuera a Huehu. a sacarse una muela toda picada y le di una aspirina. También llegó el comisario (ladino) para que le curara una nigua Qoubaud; San Juan Ixcoy ¡

'enconada.' Nos dieron comida en casa de ladinos. Visitamos la iglesia. Rezadores en la iglesia, en el atrio. Tres cruces enfrente de la iglesia. Llegó el comisario para que le viera la nigua. Le puse mer our o or amo. Se quedó hasta las 9:30 p.m. contándonos diversas cosas del pueblo. Tomó un pequeño vocabulario de San Juan, de él, que habla el Ghuj. Nos contó de la sublevación indígena en 1895, en la cual los indios mataron a todos los ladinos del pueblo. (Ver, Monografía del Depto. de Huehue. por A. Rocinos.) Solo un sordo-mudo se salvó. Muchos indios fusilados, 7 otros se suicidaron. Sub- levación causada por asuntos políticos en contra de Reina Barrios. Ver quien fué quien le quiso hacer revolución a Reina Barrios en esos afios. Les ofrecieron a los indios que ellos iban a mandar en San Juan Ixcoy. Los ladinos son recien venidos a San Juan. También lo eran en 1895. Todavía no hay la simbiosis social en este pueblo que hay en San Luis Jilotepeque y Joootán, etc, Es precaria la posición del ladino en este pueblo* Aunque no lo punté en mis libro de notas recuerdo que nos dijo el comisario que hablan unas 10 familias de ladinos en San Juan Ixcoy*

Goubaud also reports that knovtLedge of the oalendar here is general. Rosales reports on the trip to San Juan Ixcoy, and on the town itself, as follows:

Antes de salir al valle de (Chlantla?), vimos a una mujer vestida de mángala, trabajando la tierra con azadón para sembrar milpa. Por las cumbres de Chemal vimos muchas ovejas pastando en la llanura o en las quebradas. Estas montanas de Chemal son bastante pedregosas 7 con muchos pinos altos, de éstos hay muchos muertos por algunas enfermedad. Durante el viaje hablé con los conductores y les hice preguntas en la lengua Ghuj. Focas palabras fueron parecidas al Quiche y Cakchlquel. Su lengua Chuj: be camino che •• caballo e • «... agua qa* fuego si' lefia La herradura de Chemal a Ixcoy es muy pendiente y pedregosa y estrecha en su mayor parte, por lo que las bestias caminaban muy des- pacio y con peligro de embarrancarse con todo jinete; pero todo es- to se olvida de vez en cuando ante la ferocidad e imponencia de las montanas que subimos un poco y luego la bajamos en dirección a Ixcoy» Este pueblo está enclavado en un hermoso valle cuyos terrenos son muy fértiles. Llegamos a las 4:30 p.m.; las autori- dades locales nos recibieron bien y nos dieron alojamiento en la esouela, hablaron a una familia ladina que nos diera la comida y buscaron bestias para conducirnos mañana a Soloma. /Ó

Rosales; San Juan Ixooy En el patio de la Iglesia había altares de piedra para quemar copal. En el interior de la iglesia hablan varios indígenas sentados y arrodillados, unos orando 7 con candelas encendidas en el piso* La construcción de la iglesia de Ixcoy es nueva: el frontispicio 7 las paredes son de piedra 7 cal, techo de paja, • •• Entró el comisario municipal a curarse de una infeoción en el pié por una nigua que le entró. Nos aseguró que aquí en Ixcoy no hay niguas. Después platicamos con él sobre el pueblo 7 Tono apuntó los datos que consiguió de él, sobre todo de la lengua Chuj que se habla en este pueblo, aun cuando este informante es ladino de Soloma 7 vive o radica en Ixcoy, Aquí siembran el maíz en marzo 7 lo cosechan en octubre ore noviembre del mismo aflo. También siembran el trigo, el cual 7a tenía espigas verdes cuando pasamos por ahí (el 5 de abril). En el patio de las casas del pueblo habla muchas matas de duraznos, Al frente de la iglesia oatólioa vimos una cruz grande de madera (como de 6 a 8 varas de altura) 7 altares de piedra donde la gente quema el copal, Nos dijieron que el municipio tiene aldeas; algunas de éstas distan leguas del pueblo. El municipio tiene como ooho leguas de ancho (N. S,) por 14 de largo (E. 0,). La ropa de los hombres: Camisa 7 calzón blanco;oapixa7 negro. De las mujeres: Ouipil blanco 7 corto, oon adornos rojos; corte rojo. //

San Pedro Soloma. Hue* This town is two hours by road across the valley and over a mountain, from the top of which one sees Soloma below* Altitude - 2240 meters Ladino - 663 Sp. spkg - 653 Region - Altos Cuchumatanes Indian - 6948 Indian " - 5958595 Population 1940 - Municipio 7611 Urban 886 Rural 6727 To Goubaud there seemed to be more ladinos living in town than in San Juan Ixooy. In: the Intendencia he did not see a single Indian regidor* The houses are of wood with thatched roofs, or shingles. Houses are whitewashed, scattered. There is a large plaza* The which faces East, church/has a new front, damaged by the earthquakes of August 1942, There is(or was) an American priest (white?), now in the United States* Goubaud took note of aroheological sites near the town* Rosales reports that in all of these towns of the Cuchumatanes (San Juan, Solomá, Santa Eulalia) there are several mayores, and they are really police, J All of these towns grow wheat. Knowledge of calendar general. Following is Goubaud !s report of the trip from San Juan Ixcoy to Soloma. Salimos de San Juan Ixooy a las 6:45 a,m* El camino a Soloma, que queda al norte de San Juan Ixooy, sigue el valle del rio de Ixooy (?) Pasa por sitios que parecen ser arqueológicos. Caloulando.la distancia por el reoorrldo a caballo, a las 7:00 a.m. pasé por un sitio a las izquierda del camino, A las 7:25 a.m, sitio a la derecha y otro a la izquierda, A las 45 minutos de camino hay bifuroaoión de caminos. a¿ Goubaud: San Pedro Soloma, oont. Se toma a la derecha para Huehuetenango» pasando por Qnixll. A la Izquierda va el camino a Soloma. Hasta aquí el camino es mas o menos plano, ancho, y fácil para ser usado por automóviles. En la bifur- cación de caminos está una montaña que hay que atravesar para llegar a Soloma. Se sube esta montana durante 45 minutos y en la cumbre se divisa San Pedro Soloma, en un valle abierto. Se baja durante 30 minutos. Llegamos a Soloma a las 8:45 a.m. Total: 2 horas de camino. Desde la cumbre donde se divisa este pueblo se ven casas desparramadas en todo el contorno del pueblo. Las casas son blancas techos de paja y teja-manila. (encaladas),/ El pueblo es más grande que San Juan Ixcoy. La plaza es grande. Nos apeamos en la intendencia. El intendente es un hombre joven (35 años ?) rubio, muy colorado, de Huehuetenango. Tenia 15 días de estar en Soloma, y no cono oí a bien a las gentes del pueblo. Fuimos a oonooer la iglesia. La fachada es reciente, y está agrietada por el temblor de agosto de 1942. Hay o había un cura americano (white ?) que estaba ahora en EE. UU. (También el cura de Huehue- tenango me dijeron que era Amerioano.)

Following is Rosales* report on Soloma: Hue hue t go. Soloma. 6 de abril. Dicen que en este pueblo hay póot < familias ladinas, pero ellas domi-* nan en el pueblo. Cuando pasamos por ahí vimos que habla mis em- pleados ladinos que indígenas en la Intendencia. Bate día vimos al santo crucificado enterrado en un volcan de rosas, en la iglesia. En l&s cercanías de este pueblo habla también sitios arquelógieoa. Boubaud tomo nota de ellos. fin estos pueblos de los Cuchan»tenes (San Juan, Soloma, 8anta Eu- lalia y San Mateo) son varios los "Mayores" y cada uno de ellos porta un bastgn de policía national, por lo que tasjfeitn lee lia- man Policías". $$ÉQfl estos pueblos de loa Cuchumatanes siembran el trigo. Ropa: Hombres - Camisa y calzón blanco; capixay negro. Mujeres - Quipil blanco y corto, con adornos rojos; corte rojo /3

Santa Eulalia Altitude - 2598 meters Ladinos 206 Sp. Spkg. 198 Region - Altos Cuchumatanes Indians 7704 Ind. " 7712 Pop. (1940 - Municipio 791Q Urban - 1460 Rural - 6448 Archaeological sites werenoted between Solomá and Santa Eulalia. The Intendencia at Santa Eulalia is situated in the central plaza, on an elevated spot, with the pueblo descending on all sides from it. Rosales reports that there is a small calvarlo at the edge of town. In the main church (they say it was ordered built by a rich Indian), Saint Rosario is worshipped. There is a small market on one side of the church, used every Sunday and on fiesta days. Many people were praying in the church and outside, burning copal. Among those praying outside, some stood with backs toward the entrance to the church.

Following is Goubaud's report of the trip from Soloma to Santa Eulalia, together with a description of Santa Eulalia itself:

lAUMN 01 t«k#MA A fcAA 9%y> A»*» El AAMIMA •!••£ VM VAkkC MA«|A f& NMMin V MA#WC« HA* «MA MANTAIA «VC ATAAVKSAA» A ««IVA «WMAAC «f &'.. WIAAA «• IMA MMA* '""-•'" CM SU VAtA* •«€ VA A S?A« CtttAMA •fftnévf VAAIAA AITIAA AM»*» •*#••««• A LA WM Mi «*»*JM A»fl (I) MM NA A -A MACA MA 10*19 *•«•$ (tl ftVIMA A tA ACACAMA l#tJ? A.M*| (5) *«»«* A U NRMNA, lOlSO A.M.f (4) *»»«AA A A«AM WAAAA Mb AAMIMA» I0#90 A.M.* (J) R*IM A kA AtMAMA A kAA lOt^J A«M« IhCAAM+A A IA A—AM» A VAA M115 *•••• Abbt «A* MIA AIAAMIM AV FAACOTA AMTIAMA, «AM MM «JIM) CMA»MA V AM UMI A l>M 4AM A. ¿MA A* lA

DlARIO-6 OC ABRIL OC 19^4-SAN MATCO IXTATXN-ANTON I O GOUBAUD-P«5*-

DC LLEQAR A STA. EtfLALIA HAV UN SITIO ARQUCOLIOI Oo( t) A I. 8*0. OC LA I OLE 8 I A* EN STA. EULALIA FUIMOS DIRECTAMENTE A LA INTENDENCIA. QUEDA E*8TA EN LA PLAZA CENTRAL OEL PUEBLO» EN UNA EMINENCIA» PUES EL PUEBLO 0E8CIEN0E POR TODOS LASóOS DE LA PLAZA. N08 RECIBIó' EL INTENDENTE INTERINO MANUEL VIOENTE LOPEZ HIJO, V SIMó*N FRANCISCO 2*. REOIDOR INDTQENA. OFRECí ó* LOPEI QUE VIéRAMOS MM SANTO MUY VENERAOO EN ESTE PUEBLO» QUE 8E QUAROA ENFRENTE A LA INTENDENCIA EN MM 0UART0 QUE TIENE PLNTAOO ENCIMA DE LA PUERTA I JOLOM QONOP* PARA CLLO MANDARON A LLAMAR AL MAESTRO REZADOR» PUES SOLAMENTE EL MAESTRO REZADOR V SUS AVU0ANTE8 PUEDEN ENTRAR AL RECINTO DONDE SE ENCUENTRA E8TE SANTO* MIENTRAS VENTA EL MAESTRO REZADOR FUIMOS A CONOCER LA IOLESIA» DONDE HAS CAN VARIAS CEREMONIAS» PUES ES OTA DE JUEVES SANTO* FRENTE A LA IOLESIA OE STA* EULALIA HAV UN CRUZ ALTA EN EL ATRIO* AL PIE 0E ESTA CRUZ HAY UNA SERIE OS ALTARES DONDE LOS IN0I08 QUEMAN POM* ESTOS ALTARES FORMAN NIOMOS CUBIERTOS» VIENDO HACIA LA IOLESIA. NO RECUERDO 81 SON 5 O SE I 8 ALTARES TOóOS UNIóOS UNO CON OTRO* FRENTE A LA IOLESIA V FUERA DEL ATRIO ESTABAN REZANDO HOMBRES V MUJERES» A0EMA*8 OE L08 QUE REZABAN EN EL PROPIO ATRIO» V EN LOS ALTARES* ALOUN08 REZABAN OON LA CARA EN DIRECCIóN OONTRARLA A LA IOLESIA. EN LA IQLE8IA E8TABAN CANTANDO OOS INDIOS (MEASTROS OE OORO T) OC QM LIBRO EN LATIN* FRENTE AL ALTAR MAYOR NAB(A MM "MONUMENTO* EN FORMA OC MCOIA AQUA» OON P08TES DE MADERA OUBIERTOS OE HOJAS Y FLORE8. BAJO CL MONUMENTO HABÍA ALOO» TAN CUBIERTO DC PCTAL08 OC R08A QUC NO PUDC VCR QUC CRA* EL MONTAN DC PETALOS OC ROSA 8ERI*A OOMO OC 008 PIES OC ALTO* NOS DIJO LoPCZ QUC ABAJO OCL PISO C8TABA CNTCRRAOO UN ORISTO V QUC A /BTE LE REZABAN L08 INDIOS* RE ORE 8 AM 08 A LA INTENOENOIA V LLCOÓ* EL MAE8TRO REZADOR PARA ENSE- RARNOS CL JOLOM CONOP. ABRIó* LA PUCRTA CON UNA LLAVC Y ENTRAMOS C*L» JUAN» L0PCZ» Y YO* EL CUARTO ESTABA EN PCNUMBRA. EN LA PARCO FRCNTC A LA PUCRTA HABFA MM MAMOTRETO (B FRAME) COMO 81 USAN CN LA8 PROCESIO- NES, DE TRAS OE ESTO» BUSCó* EL MAE8TR0 CANTOR AL JOLOM CONOP ENTRE O OSTRAS DE UNAS HOJAS OE PACAYA* OE80UBRIó* UNA 8ERIE OC 0RU0E8» V POR FIN DIO* CON EL JOLOM CONOP» QUE E8 UM BUSTO DC UN SANTO SIN PINTAR» POR CL ESTILO ARTTSTIOO PORBABLEMCNTC DCL 8I0L0 18» COTILO BARROCO* Si C*8TC C8 CL JOLOM CONOP OC OTROS TICMP08» NO SC* OCCIRLO. PCRO ORCO QUC TCRMCR LO MCNCIONÓ* OOMO UN 8IMPLC PALO OC MADERA. EL ALCALDE REZADOR C8TABA MUY CMOOIONAOO OC CNBCRARNOS TAN SAORADA FI SUBA V N08 0I°* UN »>*«»0H CN LCNBUAJC MUY CXALTAOO OICICNOO QUC BC LC RCíAS)A AL JOLOM CONOP (QUC QUICRC DCCIR "CABJCIA OCL PUCBLB") PARA QUC CL ABUA- 0CR0 NO OCSPRUVA LA MILPA* E8TC SANTO - DIJO - VA OON CL SCFLOR OCL MONTC (UNA CXPNCBIO*N OC OLOS OCL MUN00 T) V CS TAN FINO OOMO LA «AMIA OC UN LA0IN0**(1) 8LN OUOA QUISO COHARNOS UNA FLOR» PUCB NO VCB KA CONCXIIN CNTRC LO FINA OC LA OABCZA OC UN LAOINO V LB SAORAOO OC UB) BANTB OOMO JOLOM COK-JF» ESTC ALCABOC REZADOR EB UN TIPO FTSICO NOTABLE* ASTC*NlOO» NARII MUY ASMLCHA (ROMANA), TCZ OSOURA» OJO BRILLANTCS, OON UN PAÜUCLO ROJO CN «ABCIA OCBAJO DCL SOMBRCRB* Po ICOLOBICA- MCNTC MC DIO LA IMPRC Olí Ofc 8CR UN TIPO DC VEMEMCNTE RCLI Bl 081 OAO* Le of UNA PCQUCHA LIMOSA ¿AR* CL SANTO» QUC NO LA ESPERABA* RETRATE* CNFRCHTE DEL SUARTO OCL JOLOM CONO»» A LA MUNICIBALI DAO oc 8TA*' EULALIA OONOC APAREO I Ó* SOLAMCNTC L«PCZ DOMO CL úNICO LADINO DC CLLA» AUNQUC ORCO QUC CL 00MI8ARI0 CS TAMBICN LADINO* /¡r

Rosales» report on Santa Eulalia follows:

Santa Eulalia. 6 de abril. En la iglesia de este -pue-|¡ blo también tenían al seño: Crucificodo entre un volcán de rosas. Era Jueves Santo. Habla un pe que fio calvario en las orillas del ¿meólo, también otra iglesia donde sex Teñera la imagen de rtosarlo. Dicen que esta igle- sia fué manda-da a construir por un indígena rico del ¿meólo. En uno de los costados de la iglesia principal está construido un pequeño me re add y en el que se hacen las compras y ventas los día8 de fiesta, como hoy, y los domingos de cada semana. En él ha- bla gente de los pueblos vecinos, vendiendo me 1 cucha, chile, cande- las delgadas y largas. Al frente de la iglesia habla una cruz alta y al pie una especie de horno con varias puertecitas donde la gente quema su copal. Dentro y al frente de' la iglesia habla mucha gente rezando a i Lan

Enuno de los cuartos municipales visitamos al Santo Jolom Canop, el cual está al cuidado de los "Rezadores" que sirven un año; el primero de ellos uxiiaa tiene la llave del cuarto de la imagen. Gasas con techo de teja-manila. Ropa - Hombres: Camisa y calzón blanco (limpios); oapixay negro» Mujeres: Guipil blanco, corte y con adornos rojos.

The church faces East. Calendar is generally known. u

San Mateo Ixtatán

Altitude - 2570 m. Ladinos 371 Sp. Spkg. 403 Region - Altos Cuohumatanes Indians 6603 Ind. " 6571 Population (1940) - Municipio 6974 Urban 1944 Rural 5027 The roofs of the publicl buildings at San. Mateo are of shingles. Most of the houses are of adobe, with 2-shed or 4-shed roofs, covered with manila, thatch, and a few have tile. Rosales reports that the men of San Juan Ixcoy, Soloma, Sta. Eulalia and San Mateo are not distinguishable in dress. All wear white shirt and trousers, and oapixay of black cloth. The women of these towns wear a short huipil (white?), outside the skirt, with red trimming (few other colors) around the neck, and about halfway down its length. Those of Sta. Eulalia are distinguishable because at the neck there are white plaits. Those of San Mateo have large stars embroidered on the fronts and backs of their huípiles. Skirt material is bought in Huehuetanango. Women of San Mateo wear colored bands in their hair—mostly red — and cover their heads with red cloths. The men of San Mateo wear a red (bought) kerchief around their necks. Following is the report of Goubaud on the trip from Santa Eulalia to San Mateo Ixtatán: Salimos de Santa Eulalia a las 2:27 p.m., montados en unos caba- llitos de carga de indios, un caballo oon carga, dos mozos ooncoarga y un "policía" que es el nombre aotual de los alguaoiles, or indígenas al servido de la municipalidad. Siempre que la municipalidad alquila bestias del lugar, mandan a un polioía para que la traiga de vuelta al pueblo. • n Qoubaudt Trip from Santa Eulalia to San Mateó Ixtatán La salida para San Mateo va hacia el poniente, y el camino tiene visos de ser carretero* El camino es una subida constante, pues no llegamos a la cumbre última sino hasta las 5:35 p.m. For esta parte del camino se atravieza la selva de "nubes" más notable que he visto. El musgo que cuelga de los arboles es sencillamente admirable de ver. En la cumbre de esta montana hay un sitio llamado Rancho de Teja que pasamos como a las 5:45 p.m. Aquí era donde los caminantes se quedaban a dormir, en camino a S. Mateo Iztatán. Ahora el rancho tiene techo de paja. Hacía un frío increíble. No sé la altura de esta cumbre pero, sin duda, será de unos 12,000 pies. Empezamos a bajar por un camino bueno, ancho, que va a ser el camino de auto. Pronto empezó a osourecer, y el resto del camino lo hloimos en completa oscuridad. La luna que se vela detras de una niebla espesa como un débil disco de plata no ayudaba a alumbrar el camino. Por suerte llegamos a San Mateo Ixtatán sin mayor contratiempo. Llegamos a las 7:15 p.m. El Intendente Ruben Corzo nos estaba esperando. Nos alojó en un cuarto grande que tenia muchas bancas nuevas para escuelas rurales, en un edificio al sur de la plaza central. Aquí, como én Sta. Eulalia, Soloma, y S. Juan Ixooy hay casas con techos de Tejamanil* Este es el teoho de los edificios públicos de S. Mateo Ixtatán. ''Ai i -.ios a Jé

Goubaud; San Mateo Ixtatán, April ?» l944v

A LA 8 10 A.M. FUIMOS CON EL INTENDENTE A VER EL SITIO ARQUCOLS- •ICO QUE QUCOA AL ORIENTE DEL PUEBLO. (VCR PLANO*) EN LA8 CA8A8 OERCA OE ESTE LUSAR NOTE* UNA SAN0ER0LA8 OE PAPEL DE CHINA DE COLORE» EN UN08 PAL08 MUV ALT08. Mr DIJERON QUE ERA PARTE DE LA CELEBRACl Ó*N DEL V1ERNE6 SANTO. RCQRESAMOS AL PUEBLO. EN TODAS LAS OALLES DCL PUEBLO SE NOTA EN EL PISO DE TIERRA, TIESTOS ANTIQU08* N08 DIJERON QUC ANTES OCL ALMUERZO ERA LA CRUCIFISIó*N OE CRISTO CN LA IOLESIA. NO N08 FWAMOL OUANOO OERRARON LA8 PUERTAS OE LA IOLESIA. CUANDO QUI8IM08 ENTRARA ESTABAN CERRADAS* A TODO EL REDEDOR DE LA I0LE8IA E8TABA ORAN NUMERO OC INDIOS E INDIAS ESPERANDO QUE SALIERA LA PROCESIóN* LAS INDI0A8 E8TASAN VESTIDAS CON 8U8 MEJORES TRAJES. EL HUíPIL OE LA INDIA OE SAN MATEO ES JNICO EN TODO EL PATS, P*R SU ••««HBIMMM AOORNO* EL ESTILO DEL HUÍPIL ES I0UAL AL DE S.JSAN IXCOV* SOLOMA* V STA* EULALIAJ O SEA OH CAMISÓN BLANCO QUE LLEOA A LAS ROOlLLAS* PERO EL AOORNO ES LO DISTINTIVO* BORDADO CON HILOS DE DISERENTE8 C0L0RE8 HAY UNA PLORES 0RANDS8 A TODO EL REOEOOR DEL CUELLO A LA CINTURA* A VECC8 SON PLORES. A VECES ESTRELLAS* A VE0C8. DIBUJOS QC OMC*TR ICOS • EL OOMISARIO NOS VIO* CN LA PUERTA OC LA IOLESIA E HIZO QUE LA ABRIERAN PARA QUC ENTRÁRAMOS EN EL RECINTO DE LA ISLE8IA C8TABA CERCA DEL ALTAR MAYOR EL CRISTO CRUCIFICADO* CL CUAL LO ESTABAN BAJANDO DE LA CRUZ CUATRO M0MSRE8 LADINOS* UNA MUJER LAOINA LLEVO* ORAN RAMO DE PLORES AL CRISTO OUANOO ENTRO* JUNTO OON NOSOTROS. AL PIE OC LA CRUZ CSTABAN HINCA008 UNOS 200 INDIOS* T0D08 HOMBRES* EN CL CORO OC LA IOLESIA, QUC E8TA* JUNTO A LA PUSRTA * CN ALTO* CANTABAN UNOS INDI 08 EN LATÍN* EL CANTO ERA MUY DE8TEMPLA0S* NO TAN BUENO COMO EN SANTA EULALIA. INTERESANTE FUE* VER QUE TODA LA OCRCMONIA OCL DESCENDIMIENTO DE LA CRUZ ESTABA A CARQO DE LADINOS* LOS INOI08 SOLO TOMABAN UNA PARTE EN ELLA OE C8PECTA00RS8• COMPLETAMENTE 0I8TIN- TO DE LO QUE OCURRE EN CHI OH ICA8TENANO 0* JUAN SE FUC" A VER LA PROCESIóN QUE SALIó* BIEN TARDE* PERO ANTES DEL MEDIO 0<*A VIMOS EL RITO DC LOS "JUDíOS*, ESTATTOO CN CL CORRCDOR OC LA INTENDENCIA VIMOS QUE OE LA8 CXRCELES MUNJ0IPALE8 SALTA \tM SRUPO OC INDIOS* VE8TTOO8 OON UNA 0AMI8A V PANTALÓN COR?» ROJO V UN BONCTC ROJO* PINTAOA LA CARA CON XMMaMaaXSJSJMaH ROJO (ASMIOTC T). ESTOS HOMBRES TCNTAN CN LA MANO UNOS VAREJONES. DELANTE DE KL4>OS ISA

UNO DC COTOS INDIOS CON UNA CORNETA (MILITAR) TOCáNDOLA* Y SALíAN OORRICNDO POR LAS OALLCS OCL PUEBLOS* AL RATO RCQRC8ABAN A LA SAA0EL, V V A LS8 15 MINUTOS* M/S O MENOS. VOLVTAN A SALIR* JUAN MC 01 J« SjSVE HABTA AVCRIOUAOO QUC LO QUC CSTABAN HACICNDO CRA* BUC80AND0 A L«A "ASPOTOLCB** LA PROCCSISN PASó* PRCNTE A LA INTENDENCIA COMO A LAS 5 P*M* MIENTRAS LLCSABA ARRKSLC* SON CL INTENDENTE LO DE LOS CABALLOS* PáSAN- OSLE POR CLLS8* ME HABLó* LARSO RATO SOSRC L08 PROBLEMAS ADMINISTRA- TIVOS OC UN INTENDENTE* ME OIJO QUC OON LOS IN0I08 NO TCNTA NINSUNA DIFICULTAD* QUC CRA SENTC MUV CIVILIZADA* QUC QUICN LE DABA OOLORC8 OE OABEIA CONTINUOS ERAN LOS LADINOS* TUVO LA PRIMERA DIFICULTAD CON ELLOS, PSR EL HCOHO DC HABCR 100 CN UN A 00A8IÓ*N A PONCR ORDCN C N UNA rlCSTA CN QUC LOS HOMBRES TASAN MUV B0RRACH08* APRESÓ* A 008 LADINOS* PRINCIPALCS FAMILIAS OCL PUCBLO, V DCSDC CNTONCCS LA SCNTC LADINA C8TABA CN CONTRA OC Me CONTó* Que SAN MATCO IXTAT/N es LA MUNICI- PALIDAD MA*8 RISA OC HUCHUCTCNANSS (CXCCPTS LA CABCCCRA* SUPONSO)* PUCS II

DIARIO-7 oc ABRIL oc 1944-SAN MATCO IXTAT/N-ANTONI O QOUBAUO.P.S.-

TIENE LA8 SALINAS QUC LAB RCMATA LA MUNIClPALIOADA UN ORUPO OE INof*C- NA8 TO006 LOS ABOB. NO RECUERDO 81 MC DUO QUE LE OEJABAN A LA MUNICI- PALIDAD Q250 AL MC8. RCLAOIQNCS CNTRC LAOINOS E INDIOS. AUNQUE E8 CORRIENTE EN LA LITERATURA ETNOLÓGICA CNOONTRAR 0AT08 OE LA 8UPCR0R0CNAC I 0*N OE LA8 AUT0RI0A0E8 LADINAS, CL ANÁLISIS OETENIOO DE L08 CA808 DE ADMINISTRA- CIÓN PUBLICA QUE 80N OE IMPORTANCIA O 8 I QN I F I C AC I ¿N PARA CL INDIO, DE «I A VER, QUC CUANDO CLL08 QUIEREN DETERMINAR UN 0UR80 OC ACCIÓN (LO CUAL NO SUCEDE CON MUCHA FRCOUENCIA, POR RA800 CARÁCTERl*BTICO OC CLL08) LA OCTCRMINANA. E«IEM PLO OE C*8T0 C8 LO QUC 8UOCOI0 OON RCLAOIÓ'N A LAS 8ALINA8 V LAB COSTUMBRC6 OK L08 INOI08 OC 3AN MATCO IXTAT/N CN /POCA RECIENTE. EL INTENDENTE ANTERIOR AL ACTUAL CN SAN MATCO IXTAT/N 088PU80 QUE ERA NECESARIO INCULCAR UM POCO OC HIQICNC ENTRE LOS INDIOS DE E8TC PUEBLO, V EN TAL SENTÍ 00 Ole* ORDENES OC QUC LAS MUÜCRCS INof- QCNA8 QUE LLEGARAN AL PUCBL0, O LAB DCL MI8MO PUEBLO, VI8TICRAN CON HUIPILC8 UN POCO MA*8 LIMPIOS DC L08 QUC AC08TUMBRAN LLEVAR* EL HUÍPIL OC C8TC PUEBLO (cOMO L08 0TR08 OE LOS CUCHUMATANCS) QUE 80N BLANCOS, AOQUICRSN UNA 'PATINA* OC 8UCIEDAD INORCIBLC A L06 8CI8 MCSC8 OC SCR U8A008 DTA V NOCHC. EL COLOR OE C8T0S HUÍPILES 8E VUELVE CHOCOLATC OSCURO CN VCZ OC SLANOO NIEVE, COMO 8 ON CUANDO ESTA*N NUEV08. EL INO- CENTE OCL INTENDENTE NO POOTA VER QUC E8T0 DEL COLOR ARTIFICIAL OCL HUÍPIL C8TA* INTRlKCADAMENTE OONCCTAOO CON VARIA8 DC LAS COSTUMBRES OC C8TA8 INDIAS, COMO LA OC HACER UN 80L0 HUÍPIL.» V U3ARL08 CNOIMA OC LA PERSONA HA8TA QUC SC 0E8HACC, CL OC NO LAVARLO PUC8 8C OCSHACCRTA CL BOROAOO PREOI080 QUE TICNE CL HUÍPIL, ETC., RCSULTADOI QUC L08 INofaCNAS 8C QUEJARON CON CL PRES I OENTE DC LA RCPUSLIOA OC LA OROCN OCL INTENDENTE, V JUSTIFICARON EL SOLOR ARSTI P ISL AT> OCL HUíPIL (LA MWORC OCL HUíPIL) SON CL HCCHO OC QUC LA MAYOR PARTC OC LA8 MUJCRC8 AVUOABAN A BUS MARI008 CN LA CXTRACOLóVL DC 8AL OC VAS SALINA8, V QUC NO POOFAN TENCA CL HUíPIL LIMPIO, 81 TRABAJABAN CON TICRRA TODO CL TICMPO. SALICRON SON SU QU8T0, V ESE INTENDENTE 8C R«C* A OTRA PARTE. CUANDO LA PROOCOIóV* PASO POR LA PLAZA TOMC* UNAS POTOS. LA ACTITUD DC L08 INDIOS PARA OON LA CÁMARA POTOORAVICA CS BtAMETRALMCNTC OPUC8TA A LO QUC 8UCC0C CN CHICHI GASTENANQO. LOS POLICÍAS O ALOUACtLCS DC C8TC PUCBLO HACHAN LUOAR CNTRC LA MULTITUD PARA QUC VS PWOtCRA TOMAR POT08, LA PR0CC8|Ó'N SE PARO* UN RATO CNTRCNTC OC *»f PA*A QUC VO LA TOMARA. JUAN ORCO QUC DESCRIBIRá* LO OC LAB BANDEROLAS QUC FS-RMAM PARTC OC C8TA CCRCMONIA OC VICRNCS SANTO. YO VA LAS VF CUAN00 NO TCNFAN CASF NINSANA LISTA DC PAPCL DC CHINA. RCCOSF OATOO UN TANTO IMVCROSF- MILCS OC LA PUN0Ió*N OC C8TA8 BANDEROLAS, QUC LOS • PONSO ASO* I *S>M L* QUC SC SUCOA AVERIGUAR DC CLLOL MA*8 TAROC. CUANOO C6TABA VICNOO LA PROCESIóN CL COMISARIO LAOINO QUC VIVC CN C8C PUCBLO, MC OLJO QUC LA SANOCROLAS RCPRC8CNTASAN LOS CANTONCS OCL PUCBLO, OC L08 0UALC8 MC DIJO QUC HABLAN 15, *A*S CL OCL CCNTRO. JUAN MC HABTA DIOHO QUC LOS MUCHACHOS QUC LLCVAN CSAS SANOROLAS CN LA PROCCCIO'N PILCABAN, O CUBABAN, CON CLLA6, A MANERA DC ARRANCAR LA8 CINTAS OC PAPCL OC OHLNA, V DCJAR L08 POSTCS LIMPIOS, BOLO SON LA ARMAZóN 8UPCRI0R QUC PARCOC OOMO UNA LINTCRNA CHINA LARRA V ANBOSTA. 81 TAL PUCRA CICRTO, ¿TENDRíAMOS AQUF \$N MCOANISMO PARA DAR SALIDA A LOS ANTAS0NI8M06 NATURALES CNTRC CANTON V «ANTO*HF EN CUANTO SALIó* LA PROOCBIó'N DC LA IBLCSIA, CMPCZARON LOS INOIOS A ACUDIR A LOS E8TANC08 PARA BCBCR V BAILAR* ANTC8 DC C8TA HORA, CLL0 CRA TABÚ*. RCLACIÓ*N IMPRE80NAL OCL INDIO ANTC LA ASRCSISM. CUANOO SBTASA VO OON CL INTCNOCNTC CN CL OORRCOOR OC LA ISLCSIA, SOMO A LAS 4 P.M. SC PRC8CNTÓ* UN INOIO OC UNOS 60 AROS OC COAO QUCJAN008C OC QUC OTRO •ROÍ O LO HASIA INSULTAOS LLAMANOOLO «SI NVCRSUCNIA*" QUCRTA QUC SC zc

DtAMo-7 DC ABRIL oc 1944-SAN MATCO IXTAT/CN-ANTONIO QOUSAUO-P.9*-

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Rosales; San Mateo Ixtatán Kn la mañana visitamos la Iglesia, la cual es colonial y de paredes gruesas (como de 3 varas) y techo de teja. En el interior había muchos indígenas, hombres y mujeres, sentados o arrodillados en el piso, orando y quemando candelas y copal. En el frente de la iglesia había otros haciendo lo mismo, como en Santa Eulalia. Fuimos a las ruinas que quedan al Sur y a orillas del pueblo. Subimos a una pirámide muy visible, de dos escalones grandes, cuya parte mas alta mide como 30 X 8 varas; a pocas varas de la primera y en línea recta, parece que habla otras dos y de igual tamafto que laanterior* me pareoi6 que los constructores aprovecha- ron las prominencias de la tierra para construir las otras dos pirámides. Yo subí a estas dos últimas mientras que Tono fotogra- fió y tomó direcciones y medidas de la primera. Al .Norte de estas pirámides habla x*x montículos cercanos; en dirección norte y con un gran barranco de por medio, ha ola otras pirámides y montículos, una de las primeras me pareció que era redonda y con dos ¿rundes gradas nasaxilagu aparte la cúspide. Están como a un km. de las que visitamos. Al regreso de las ruinas me encontré con 5 Indígenas disfrasados de "Judíos", vestido rojo, cara y pies achotados y timados. Es- tos iban gritando por las calles principales, con lanzas de ma- dera en las manos, buscaban a Jesús, paraban en cada crus que tanto abundan en las cercanías del pueblo. Hacían como que busca- ~\ban al Macareno alrededor de l&s cruces y producían sonidos 3 on >lí»slabioe como nosotros llamamos a las gallinas por acá. Por fin capturaron a los "Apóstoles" en una de las ptremides cercanas y los llevaron presos a la iglesia. Esto no lo vi yo, sino n» conta- ron los indígenas del lugar a quienes pregunté. A las 12 m. crucificaron al "Sefiir", cerrando las puertas de la iglesia; los ladinos particulares lo crucificaron mientras ojo* los'reíadores" indígenas (solo hombrea) arrodillados frente del altar donde se x±s verificaba la crucificad6n, resaben en latín Acompañaban los sonidos débiles de una guitarra y un violin. A los lados del altar se había plantado dos arbolltos de pino. Sn los alrededores de la iglesia y en las calles jugaban cera negra los niftos, tal como lo hacen en J?anajachel. Bn la plasa púdica se celebraba un pequeño mercaod, se vendía melcocha oscura por hombres del mismo pueblos, a 1/2 i una piesa que pesarla oomo una onsa; sal oscura por libras y vendidas por inuje*es; guineos de pájaro y bananos y plátanos por hombres de Santa Eulalia. Aparte y en uno de los costados de la Iglesia habla un ranchón de paja en donde dicen que se celebra el mercado; ahí había solo un comerciante que conoseo de vista, vendía ropa. Cerca de la Iglesia vendían dulces y refrescos algunas de las ladinas del pueblo. Como la s 9 pm. bajaron al tenor de la crus y en una hurnia de vidrio lo sacaronron en procesión, lo cargaron los"resadores"; algunos de los 69. •2* Diario-Viaje a Huahuetgo. 7 Go ban, 1944. Juan de D. Rosales. ladinos acompañaban en la procesión, otros estaban en 9us casas. Cada rezador vestido a lo particular llevaba en la cabeza una co- rona de ramas naturales; no distinguí de qué planta eraa.las rama s. - A los lados del "Sepultado" iban dos virgenas; la Colorosa y otra que no distinguí quienes* eran; éstas iban cargadas en andas por muchachas ladinas del pueblo. Adelante lbase oyendo solo 3 voces de una violin acompañado por una guitarra; las ejecutaban un par de indígenas hombres. Mucha gente acompañaba la procesión, los hombres iban descubiertos cuando se acercaban a las imagines, foca gente iban con candelas encendidas; la mayor parte de acompañan- tes eran mirones como yo.-fin las calles por donde tenia que pasar la procesión habla especie de enramadas hechas con 4 postes y es- tos y los espacios adornados con pié de gallo de color rosado y papel de china de diferentes colores; en el centro de la enrama- da una canasta de papel de china. Con pino verde alfombraban el piso de la enramada. 5n cada enramada paraban un rato la procesión, sobre una me sita pul descansaban la hurnia, se arrodillaban los rezaaores y todos los acompañantes; los primeros rezaban católicamente y cantaban cantos en latín. Después seguía la procesión. De la s casas ladi- nas sallan mujeres a echar pétalos de rosas xxixudaágnaa blan- cas a las imágenes. Bn el curso de la procesión, los rezadores iban cantando en latín; uno de ellos con un libro en le mano, fin algune s calles aparecían un par de "centuriones" (estos eran dos ladinos disfrazados Ém con vestido negro desde la cabeza hasta los pies, con ¿¿orra del mismo color y una espada cada uno) a hacer el papel de ir a reconocer si en verdad era el Nazareno el que marchaba.... lodos los movi- mientos y ademanes de los centuriones son iguales a los que se hacen en Panajachel y Solóla. For último, ios dos centuriones sax ffj|t^iwini»nM hlcieronassoa como se suicidaron con sus respec- tivos cuchillos, se arrojaron aloe pies uel Nazareno y quedaron tendidos en el suelo hasta que pasó toda la procesión. La procesión tardó como 3 horas. Se quemaron ammkmm cohetes cuando entrarte las imágenes a la iglesia. De tras de la prooesión iban grupos de muchachos indígenas soste- niendo verticalmente unos palos largos de pino, a veces oon una cañase larga en la punta para alcanzar más altura, como de 20 a 25 varas; cerca de la punta de la vara iba un canastillo xa cilin- drico y forrada y asas adornado con papel de color; en la parte inmediata inferior y pn el resto de la punta de la vara iban lar- gas tiras de papel de color. Hubo un momento que los grupos de jó- venes empezaron a jugar con sus varas; maniobraban l-os varas des- de la parte inferior a modo que la punta pasara a arrancar las ti- ras de papel a las de los otros grupos. Tira de papel que cala,era una alegría tremenda entre los mismos grupos y mirones, éstos úl- timos se metían a recoger los pedazos de papel que cala entre el tumulto que formaban los muchachos. Bsá Eran momentos de gran bullicio cuando se lograba despegar un pedazo de papel. A las horas de procesión, algunos indígenas, hombros y mujeres, iban a las cruces do los alrededores a quemar copal y a orar en la lengua. Bn las pirámides encontré a algunos de ellos, me lla- mó la atenciónxuxix ver gente en las pirámides a la hora do la procesión do esto día. 70- ¿3 Di& rio-Viaje a Huehuetgo. 7 Cobán, 1944. Juan de D. Rosales. Bl comisarlo del pueblo me contó, 7 es cierto porque nal me In- dicaron otros cuando les pregunté del mismo asunto, que los indíge- nas de este pueblo casan con fuego toda clase de aves por las no- ches del mes de septiembre. Dicen que cuando la noche está muy nublada, los catadores suelen hacer hogueras en los cerritos que tanto abundan por ahí, entonces pasan las aves que vienen en la obs- curidad, se encandilan 7 caen en o cerca cerda del fuego; los fo- goneros los reciben con palos. Dicen que los patos son los que más emigran por las noches. Desecan la carne 7 la comen. Cuando entr6 la procesión del santo entierro, empezaron 7 «araban- das en la8 casas con venta de aguardiente. Los que bailaban no pa- gaban la másica, sino la ganancia del establecimiento estaba en el licor. No vi un caso que la marimba estuviera en el Interior de una casa, sino las 7 estaban en el corredor de las casas, lase bailaba entonces en el patio o en el resto de la casa. Todas eran marimbas sencillas 7 del mismo púsolo o venidas de los pueblos ve- cinos, no conocí bien a las tocadores porque estos pueblos de los Cuohumatanes usan el mismo vestido tipleo, sobre todo los de San Juan IXC07, Soloma, Santa Eulalia 7 San Mateo. .Deben tener sus di- ferencias, mas 70 no las distinguí. Lo que si es bien claro es que los de Santa Bulalla son más limpios en sus ropas, camisa 7 cal- zón bien blanoos.- Una de las marimbas que tenia 40 teclas, la to- caban 5 personast el del requinto, el del tiple, 2 centros, aasxda aa*aaxdkaz(el primero de estos dos hacia segunda al tiple con la ba- uqueta de la mano derecha 7 hacia centro con las de la mano izquier- da; el segundo hacia lo mismo con el del centro 7 el de los oajosj 7 el que tocaba los bajos. Me pareció raro este sistema de toaar marimba, pero resultaba mejor que el corriente. Algunas de las pie- zas indígenas, musicales, me fueron extrañas. • Nos contaron que fiaran te esta noche se vela al Señor Sepultado, en la iglesia, 7 que a media noche toda la gente x¡»x¡m atol de mais. Sn San Mateo, el agua viene en cantarlas 7 se recibe no en pilas sino en chorros que caen en los bar ran quit os que ha7 en el pueblo. Pues el pueblo está fundado en una ladera. Las mujeres llevan el agua en tianjas de cuello alto; las cargan en las espaldas 7 se sos- tiene n con lazos, las tinajas. Talvez porque era día de fiesta, la gente de San Mateo es bastan- te alegra, rie mucho 7 habla con afabilidad. Bn la plaza publica ha7 un pila sin agua. Bn este pueblo 7 en Soloma, Santa Eulalia e 1x007, usam candelas de cera obscura 7 amarilla, largas 7 mu7 delgadas; les ha7 de a 1 7 1/2 •'.Los indígenas usan más las obscuras. Bl intendente actual de San Mateo me parece que es bastante progre- sJrta 7 que también el pueblo le aTUda porque es grande. Bl mismo nos dijo que este es el pueblo del expertamente qua tiene el pre- supuesto más alto. Bl intendente gana Q.40.00 mensual. JPues tenia un salón grande (donde nos hospedamos) casi lleno con pupitres nue- vos, pintados 7 bipersonales; estaban destinados para las escuelas de las aldeas del municipio. Bs el primar pueblo que cono zoo, duran- te mi vida, que manda a hacer buenos muebles para sus escuelas ru- rales. •2/

Rosales; San Mateo Ixtatán. continued.

El intendente de San Mateo, hombre ladino de Santa Eulalia, nos cont6 entre sus platicas que a veces ordena iix encarcelamiento de los principales rezadores indígenas del lugar cuando hace mal tiempo en el municipio; lo hace a petición de los indígenas del lugar porque según croen éstos, los rezadores culpan que haga mal tiempo -como mucha lluvia, vientos fuertes, etc.- La culpabi- lidad está que mxÉMxxmxxxpm duermen con sus mujeres durante el alio que tienen el cargo ae rezador. Tardan 16 2 dias y noches en la cárcel, o hasta que ellos mismo piden la libertad nwatanrta a cambio de un buen tiempo. . Salidos ae la cárcel van a los cerro» a hacer sus costumbres para pedir buen tiempo.

Huehuetgo. San Mateo Ixtatán, C^de abril. Los hombres de los pue- blos de San Juan Ixcoy, So loma, Santa Eulalia y San Mateo, no se distinguen a la simple vista porque un visten iguales: camisa y calzón blancos o panta- lón corriente, y el capixay de ¿erga negra. Las mujeres de los míanos pueblos visten un huipil (blanco?) corto y suelto de abajo, con adornos rojos ( poco de otros colores) alrededor del cuello y hasta la mitad del largo que tiene. Las de Santa Eulalia se dis- tinguen porque en el cuello del gttipil pliegues blancos; las de San Mateo se distinguen porque usan grandes estrellas bordadas MM atrás y adelante de sus gttipiles. En los otros pueblos usan ena- gua ropa, también en San Mateo, pero con rayas verdes y poco Jas- peado. Dicen que estas últimas las compran en Huehuetengo. Dice la gente y es bien cierto, que la gente de Santa Eulalia es más limpia en su vestido que la de atara los otros pueolos. La mujer de San Mateo* lleva en la cabeza cintas de colores (más rojo) y se cubren la cabeza con un pañuelo rojo. Así vimos /a la mayoráa en este dia de fiesta. Los hombres de San Mateo llevan un pañuelo rojo (comprado también) en el cuello* -^F*- Recon. 1944 -4- Sol Tax AST

La Trinidad. Hue. This Is a finca bordering Gracias a Dios to the east. Actually, the name is applied to several fincas (owned by the same person) which also have separte names» These include La Trinidad itself, Piedra Redonda,Guaxacana, and (if I recall correctly) El Quetzal — all contiguous. The owner is Marin de Echeverres (now de Gonzales) who is divorced from Carlos Wyld Ospina, the writer. She and her sons come up for only a short time each year do supervise the work and collect money. The Indians live close to the owner's house in La Trinidad; others, in smaller numbers, live at the center of each or the subsidiary fincas. They pay rent for the land that they use, and are (I assume, but do not know) paid for the work they do» When we were there the Indians were paying what they owed the owner in pigs and such when they did not have cash; but the pigs viere bargained for on a cash basis. I took the following genealogy under pretty favorable circijm- stances: Die" magdalena Alonso Gomez 0-5 A*tf none Maria Antonio Alonsol Juana Paiz I Domingo Domi ng o IC arme1o 0*£ IsabelaJDDiego Maria (Mar- DiegT tórlaAnE. Baria ¡Jaí^Ear- Paa= Htagda- Marcos -* Jorge Domingo iano Alonso TadayltTTadayJ Nic- eo la cual lena Dom- Garmen . Espinosa Dom- olas Do- Taday Do- Taday ingo Jorge r\ /r Q r\ ln6o L mlngo mingo TÜÍL Antonio Magda- Luteria Hion*0 Jorge lQoa Nicolas s Espinosa * Recpn* 1944 -5- Sol Tax zc

The question of surname3 wasn't settled. There are cases of alternation of given- and sur-names (Diego Alonso, PP; Alonso

Domingo, P; Diego Alsonso, EGO) but in most cases there are patro- nymics (the Domingos and the Espinosas) and in two cases the child

has the surname of its mother (Rosa Jorge and Alonso Nicolas), vi/here the Domingo surname suddenly originated, I do not know. I suspect that there may be the pattern here of alternation of

s\irname and given-name with generations, as in some towns of the region, that with finca-LadinoIzation is being changed for a system

of patronymics (or, as in much of Guatemala, when there is no legal marriage, matronymics). The following list of equivalents of given names was obtained: Diego - yakin Magdalena - matal Alonso - aluj Juana -Jfawan Antonio - Antun María - malin Marcos - ku/in Rosa - Rosa Mateo - matin Luteria - Luteria Pascual - ku'In In getting and discussing the genealogy, these Indian names were used by the informants.

Kinship terms: the following were obtained In connection with the genealogy:

son, m sp - wunin " f sp - wune» daughter - wisil brother, m sp - wut'ak' (regardless of age) /brother f sp - nulej If It It sister f sp - nulej II II II sister m sp - wana» II It It father - mamin mother - nunin Fb, Ps and reciprocals - witfam Mb - alut/x no , M , IHS _ nulej' genealogical example Pbw - tfi'itf (also used for reciprocal) Mbw - mu' no gen» example Msh - It/mil " " " Bw - mu* Father's brother's children called like siblings Mother's brother's children called descriptively (but no gen. exampjl Recon. 1944 -6- Sol Tax *7

Linguistically, these terms are pretty clearly Chuj; there is every reason to believe the the Indians of the finca are a colony of San Mateo Ixtatán -- they say so themselves — and of course San Mateo is Chuj. There isn't enough information to do anything sociologically with the- kinship system; however, it seems clear

from what there is that at least the social organization is a going thing—little influenced by the European. Calpul is a term known to the Indians, though its meaning is not clear to me. The informants said that those of one surname are of a calpul and that they are ''como hermanos." On the genealogy, all those of snrriaiue Di inír^o—so-u •*.i¡<0.-:-u:,.j.¿ "T-C (Mego Alerto, who considers himself a Domingo regardless of his surname)—are said to be of one calpul. The Espinosas, the Jorges, and the Nicolas' are of diffe ent calpules, respectively. The wives of these people, having diffe ent surnames, are of diffe ent calpules. As for

marriage rules, we were told that (1) one cannot marry a relative, regardless of surname, while (2) one can marry a person of the

same surname if he is a non-relative. A person of the same commun- ity who has the same surname is apt (I think) to be considered a blood relative; one with the same surname but in another town is

presumed not to be a relative. In response to questions, we were also told that one cannot marry a mu* or a tfl'tf; it is pecado because their husbands were like one's brother. This indicates also, of course, that the sororate is frowned upon. The fact that three brothers Domingo in married Taday women might have significance, but we vere

told that they are not sisters. Incidentally, everybody appearing on the genealogy is supposed

to be a local person — born of parents of the finca itself. That

suggests that the finca community is socially pretty independent. Recon. 1944 -7- Sol Tax z*

Nagual. At first the informants seemed Aot to recognize the

word, rax but during the subsequent conversation, they used it freely together with waixel (which appears to be the local Indian

word). Waixel is defined as an animal that, when it died, a person with whom it is connected also dies. Only occasional people have naguales; such people tienen valor and may be brujos. Naguales are such animals as the lean, tigre, pfet, tecolote; a dog? No; the dogs gersiguen los naguales, so cannot be such themselves. Baptism. Everybody is baptised. A man or a woman who desires to become a child's padrino(a) asks its parents for the privilege; the padrino pays the priest and buys the baptismal garments for the child. The child's father then buys liquor, bread, etc. for his compadres. There was considerable laughter when I asked what happens if nobody comes to ask to baptize the child; but the answer finally was that in such a case the father asks somebody to do it, and then he pays the priest and buys the clothes.

Marriage. The boy and the girl decide to get married. Then the boy's parents ask the girl's parents, four times, with gifts of liquor and food. Since the youngsters have decided, of course the girl's paremts "can't refuse.* The girl's parents choose, before the marriage ceremony, two testigos, who are older and wiser people and who continue to advise the young folks later in life. The boy's family pays all the expenses of the marriage, and buy clothes for the

girl to "receive" her. When a boy "robs" a girl, his father begs pardon of the girl's parents, bringing them gifts of liquor, bread,

chocolate, sugar, panela, ground cofee (the Tisual courtship gifts),

MKXZ Residence is "strictly" patrilocal, the informants said at first. Orphans are the first exception mentioned. Then: "when there

is nobody to help the boy with marriage-expenses" he goes to live Recon. 1944 -8- Sol Tax *3

at the girl's house. If a poor boy marries a rich girl, he can live there; "but then he doesn't have to pay expenses because he's going to 'serve' in that house. He has to serve there only one year; when the co-uple has children, they get a separate establishment. It takes one year to "win the woman." Fiestas. The patron saint is San Miguel, and its fiesta is the most important. Holy ¡Veek and Todos Santos are also important. Carnaval is also celebrated, but of the fiestas mentioned, it is the least alegre; nevertheless, the people dress of the dance of the carnavales.

KJÜÜCHaUtfXMiOtX

p 3 c

Qoubaud: Trip from San Mateo Ixtatán to La Trinidad

SALIMOS OE SAN MATCO IXTATXN A LAS SI 10 A.M. JUAN V VO MOHTAOM CN CABALLOS, V 8C18 MOZOS CARGADORES. LA OIRECCIÓ'N OC LA SALIDA CS HACIA EL PONIENTE. TODO ESTE CAMINO «8 SÓ'LO OE HERRADURA, PUES EL CAMINO ANCHO QUE N06 LLEVÓ* HA8TA SAN MATEO IXTATXN, SEO UN PARECE, VA HACIA EL ORIENTE HASTA BARILLAS. EL CAMINO TOMA LA FALDA DE LA SIERRA, CN UNA OE CUYAS MESETAS CGTX SITUADO SAN MATEO IXTATXN, V A8CIENDE A 8ALIR DEL VALLE DE SAN MATCO IXTATXN. DE LA CUMBRE CN ADELANTE, HASTA LLEQAR A PATALCAL, SE ATRAVIESAN BOBQUE8 OC PINOS aiOANTcseos, CIPREGCO, V O^SPEO. BOSQUES DC NUBCS. EN PATALOAL SE BIFURCA CL CAMlNOI HACIA LA IXQUICRDA, BUEN CAMINO A NCNT^N, HACIA LA DERECHA UNA VEREDA INFAME HASTA LA TRINIDAD. EN UNA BAJAOA DC PICDRA8 SC CAY 5 MI CABALLO HACIA LA DCRECHA PCRO RUDE ZAPARME SIN QUE ME PASARA NADA. ALMORZAMOS CN UN CLARO OC UN BOSQUE. SECUM08 HASTA UN LUBAR LLAMADO BuLEJ, DONOE E8TABA SUPC6T0 A HABCR AQUA PARA BEBCR, PCRO NO ENCONTRAMOS MXS QUC UNOS L0DAZALC8. L08 MOZOS TENTAN MUCHA SED. ÜESOE OONDE ALMORZAMOS COMO A LAS 12 OEL DTA, HASTA LA TRNIDAD, CL CAMINO E8 TODO BAJADA. Es MUY INTERCSANTC NOTAR EL CAMBIO OE LA PLORA SEQ^N LA ALTURA. DGJAM08 ATRÁS LOS BOSQUES TUPIDOS OE QRANOES PINOS, ABCT08, Y CIPRÉS, V ENTRAMOS A S08QUES MEN08 TUP I 008 DC PINOS Y ENCINOS, V MATORRAL, (sCCOND QROWTH)• LLCQAMOS A UN PLAN DONOE ENC0NTRAM06 BAÑADO VACUNO Y CABALLAR. JUAN SE HABÍA ADELANTADO. L08 INDIOS CARQA00RE6 ENCONTRARON UNA CULEBRA CANTIL EN E8TE PLAN.

LA QUISIERON MATAR, PERO SC LES FUE*. ME DIJERON QUE ERA MALA SUCMYf DEJARLA IR. DURANTE TODO ESTE CAMINO, UNO DC LOS MOZOS, QUC HABLABA MEJOR "CASTILLA" QUC LOS DEMXS, ME ESTUVO HACIENDO TODA CLA8C DC PRESUNTAS, COBRE AGRICULTURA, SOBRE LA QUERRÁ EUROPCA, ETC., MC PIDIÓ' QUE VIERA SI LES PODÍA MANDAR A OÍAN MATEO IXTATXN NUCVA 8CMILLA DE MAfz, OE UNO QUC B£ DA CN COSAN, LLAMADO " DC AQUACATC* MC DIJO QUE EL TRIQO CHACÓ*N, MANDADO POR CL PRESIDENTE CHACÓ*N HAB (A DADO MUY 3UEN RESULTADO. 3E VE QUC HAY HECES I DAD DC CAMBIAR SEMILLAS OC VCZ EN CUANDO, PUCS DEBERÁ OCURRIR UNA OEQCNCRAC I Ó*N POR CONTINUA FERTI- LIZACIÓN DC LAB MISMAS SEMILLAS ARO CON AKO. ¿ÜCURRIRX SCQRCOACIÓ'N DE LOS QENE6 LETALC8? ¿ÜCURRIRX APARICIÓN V DOMINANCIA DC BENCS LETALES QUE ERAN RECESIV06T ESTC INDIO NO Me CRCVO* LAB COBAS QUC LE OIJC DE LA QUERRÁ Y DE L06 EE.UU. MA6 TARDE MC LLAMO* *VICJ0 MENTIROSO*, LO CUAL ME SORPRENDIÓ* «RANOEMCNTC PUES ORcf QUC M| STATUS ERA SUFICIENTEMENTE IMPRESIONANTE PARA QUC MC CRCVCRA LO QUC DECTA. Me TOMARON A VECES POR MEDICO, A VECC8 POR CMPLCADO OCL QOBICRNO, V CN PATACAL, SUPIMOS DC6PUC8 POR L08 MISMOS MOZOS, QUC NOS cRE TAN A JUAN Y A M(, QUC CRAMOS ASCNTCS DC POLICíA QUC íBAMOS DCTRA8 OC ALOUN CRIMINAL PARA CAPTURARLO. A POCO OC CAMINAR CN CBTC PLAN, LLCOAMOS A UN RCO CUYO LCCH0 CRA OC PLANCHAS CALIZAS. AMT LE PRCQUNTC* AL QUC HAC f A OC BU (A OONOC QUEDABA LA FINCA CHACULX, A OONDC QUCRTAMOS IR A PCRNOCTAR, PUCS CRCIMOS QUC VA NO LLCQA*;FAM08 C8C O F A A LA TRINIDAD. NOS 01 JO QUC YA LA HABíAMOS DEJADO ATRáS. NOS NOS QUCDO* OTRO REMEDIO QUC IR HASTA LA TRINIDAD. PASAMOS POR LA FINCA "LA6 PALMAS* DONDE NAY UNA RANCHE- RíA BRANDE. HAY CARA DE AZOOAR, V CAFE* SEMBRADO CN CSTA FINOA. YA AQUí E6TAM0S EN TICRRA CALIENTE. LOS COCOTCROS CRCOCN HCRMOSAMCNTC• PASAMOS DC LARQO SIN PARARNOS CN LAS PALMAS. LOS RANCHCROS PARCCCN SCR oc SAN MATEO IXTATXN, POR LOS TRAJES DE LAS MUJCRCS. ERAN LAS JIJO P.M. PASAMOS A LA ORILLA DC UNA LAQUNCTA Y ENTRAMOS CN TERRENOS oc LA TRINIDAD A OCNOC L LE Q AM OS A LAS 6IJ0 P.M. AMÍ ESTABA SOL. HABíA LLCBADO DC <2RACIA8 A ClOS HACÍA UNA HORA. TAMBIéN CSTABA CN LA TRINIDAD, LA OUCKA, OORA AMALIA OC úONZALCB, O MALIN OC ECHCVCRB» CON SUS TRES HIJOS OCL MATRIMONIO «ON, CARLOS •VL» OSPINA. 3'* Rosales; Trip from San Mateo to La Trinidad. April 8. Salimos a las 8 a.m. A las 10 a.m. llegamos al lugar donde se aparta un camino de herradura para Nentón, 1 p.m. llegamos a donde había un pozo. El trayecto de San Mateo a La Trinidad es largo, pendiente, lleno de piedras blancas y visdriosas, y en algunas partes de la Montaña había que adivinar cual era el camino. LLegamos a la Trinidad a las 6:30 a.m. Antes pasamos por Las Palmas; esta es otra finca que está como a 3 km. de la Trinidad y donde se aparta el camino que va a Chaculá. Las Palmas está en la bocacosta y es de un clima ideal. De las Palmas a Trinidad ya el terreno es plano y con algunas pocas ondulaciones suaves. En Trinidad encontramos al Dr. Tax, en la casa de la dueña de la finca.

Data on Trinidad, by Rosales: Presence of sweatbath, tenemaste stones, and grinding table;also the luk3. Houses have roof of palma, walls of rajas and oanas. Men wear Ladino clothing; women dress as in the pueblos* Rosales: La Trinidad 4- 3*. Huehuetgo. x''lnca "La Trinidad", 9 ele abril. Esta es propiedad cíe la escritora guatemalteca doña Malln do González; la propiedad tiene una extensión de 200 caballerías y está situada en la ooca costa y al Í4. u. del departamento. Sus hnoitstntes o sean los .TOZOS de la finca, son descendientes üe San Mateo Ixtatán, con su len¿_;ua£e, costumbres e indumentaria (excepto el capizay por ser es^e de clima caliente) i^ual que en el pueblo donde vienen. iteHixxxKKtey Dicen que hay como 60 familias indígenas en la finca esta, todas son arrendantes y por las tierras que cultivan pa¿_;an 25 / y 3,1/2 días de trabajo mensual; esto JBBX es por un minino de 4 manzanas de tierra que co¿en para sus cultivos. La cuerda se compone de 25 Taras por cada lado. Traoajan oajo la dirección üe un a dm or. ladino. La finca les proporciona casas para vivir, las cuales son ranchos pajizos con paredes de palos o caña puestos ve rti cálmente. Un ran- cho sirve a una familia para dormitorio, cocina, sala de visita y a veces para troje oe maíz. iiay en la finca una iglesia con su staito San Miguel, el que cele- bran el 28 de se^tiemore de cada año; hacen la fiesta con las con- tribuciones que aan los moradores indígenas de la finca. i£l san- to y 1^ iglesia son propiedades de la finca, cuyo cuidado está en 'nanos oel auxiliar y 2 mayores indígenas de la finca: estos em- pleados son nombrados ^or la Intendencia de Nent6n a cuyo munici- pio pertenece la finca. Los principales de la finca son los que propo- nen sus empleados anualmente. La iglesia es de techo de paja y paredes oe Oahareque. TGrFuAr¿L>,^J

Un informante TíOS dijo que en la fine» era ^ronibido oeuer licor ^ sino hasta en wentbn. iJienso que el se rer.'irió al clandestino. Lfi s trojes ae este lu^nr están hechas con palos atravesados y cu- biertas con palos y pedazos de taolas. L¡< s mazorcas oe inaiz están colocadas hori zontalmente como se hace en los pueblos del la¿o de Atitlán. Dicen que en la finca hay s6lo una comadrona indígena, fd^o jaren. Los temascales son construidos con lodo y sostenidos con horcones. lán una de las casas 4ue visitamos, el fue¿o estaba eu el centro de la cocina; el molendero sobre un tapesco (mesa a© ^alos )i ha- bla tres tenamastes de piedra.' La ¿ente de aquí consiguen y secan la hoja de la palma para ven- der a otros pueblos. Algunas de las mujeres (Je la finca saben ha- cer petates con la misma ¿jaLaa. El manojo de palma buena (la blan- ca ) la expenden a 20 j¿ c/u. A la ¿ente de aquí no le importa cual sea la dirección que dan a los lados de una cuerda de tierra que cultivan. Aquí us?.n la tarabillr y un torno de una rueda do madera como de 1/2 vera de diámetro para torcer sus pitas. Aqtil dicen oue los haoitantes de San Marcos Huehue tenant o, hacen zas a mano los lazos. La pita ana. o la s fibras de maguey que arreglan en la finca es solo para el ga^to. La red para maíz la tejen con dos palitos^ pOI. i0 que 5- 35 resulta la red con uan sola booa. Aquí hacen c order leí con las manos y con ayuda de los pies, como hacen en la región del lago de Atitlan. Usan escaleras de un palo rollizo con escalones ahoyados en el mismo palo; lea sirve para subir al desván de los ranchos. La mujer de la finca no trabaja en el campo como en otros pueblos, atiende solo sus oficios femeniles. La escuela de la finca esta a cargo de la señora del administrador de la misma. Los niños van dos años seguidos a la escuela. Nuestros informantes nos dijeron que a ellos les gusta la escuela para que aprenden a leer y escribir el Castellano sus hijos. Los mismos informantes nos contaron que antes existía* la organi- zación de CALCULES en la finca. Un hombre pertenece al calpul de su mismo apellido. Las fiestas grandes de la finca son» San Miguel leí patrono), Se- mana Santa, Tocios los Santos y Carnaval 120 de febrero). La mujer déla finos carga el agua en sus espaldas, la lleva en ti- najas de barro. Algunas de estas mujeres visten de ladinas menga- las. Los hombres üeesta finca se caracteriza0porque son amables con los visitantes, platican y hablan mas o menos bien el Castella- no. Y son frenóos y Curiosos. En la iglesia vimos una marimba de 20 teclas, la tocan los mucha- chos de la misma finca en les fiestas. Dicen que emplean también el tambor y la chirimía, pero los tocadores vienen de las aldeas del municipio. Mentón. La lengua que hablan» ix 6 1/ (no seguro). ..mujer wi'tfam ...tío abuelo ja «kin.. Diego 11 aa'tal Magdalena tia abuela 1 M sobrino (?) a luí Alonso N an* tun...... Antonio obrina (T) Jwan Juan tji»itj tia política ku»; in Marco s a*lutj cuando kü* in Pascual nu lsj hermana de ? ma'lin Maria it/'mil (nul)....tlo pslltico ma» tin Mats o waj'xel nagual, que puedo ser wu* talc hermano coyote, león, tigre, mu* • oufiama gato, tecolote. ma'min papá nu nin maii wu'nin «Hijo (h) wu'ne* " (•) wi»sil hija (h) wu'ne» " lm) wa'na* hermana* (h) nu lsx " (m) MS ft Ih.m. ) 3f

Goubaud: Visit to "El Cimarrón" at La Trinidad.

A LAS JLJO P.M. SALIM06 A CONOCER UN FENíMENO O.EOLó*AICO CLAMA** "EL CLMARR¿N* EN TIERNAS DC LA TRINIDAD. COMO A UNA HORA DE D|8TAM«IA DC LA 0A8A DC LA FINCA 3E ENCUENTRA UN ORAN AGUJERO OE PAREDES PERPCN- 0I0XULAMC8, COMO DE CIEN METROS DE DIáMETRO POR UNOS CIEN METR08 OE PRPUNDIDAD. CON SOL CONTAMOS HASTA TRECE ANTES DE OíR CAER UNA PIEDRA AL PONDO OEL AQUJERO< LA PAREDES ESTáN CUBIERTAS DE VESETACIOV ASI COMO EL PONDO OEL AGUJERO. NO E8 DC EXTRAÑARSE ESTA CLASE DE HOYOS CN TERRENOS CALIZOS COMO 80N EN TODA C8A R£Gl6*N. F.H LA VEARAPAZ HAV SIMILARES, MA*S PEQUEÑ"08, LLAMADO CIGUANE8. OORA AMAU A, SOL, JuAN V DOS DE LOS MUCHACHOS SE MREBRESARON A LA PtNCA. EDGARDO ME AOOMPARO* A VER UNOS SITIOS ARQUEOLO*Q 1003 QUE QUEDAN POR AHÍ CERCA» TOME* POTOS OE ELLOS. SON PIRÁMIDES HECHAS OE PODRAS LAJAS. OE REQRE80 A LA CASA DE LA FINCA, PASAMOS POR VARIOS OTROS 8ITI03 ARQUEOLÓGICOS MA*S PEQUEROS QUE CL QUE QUEDA CEROA DE EL CIMARRÓN* YA NO PUIM03 A CONO» CER LA PIEDRA REDONDA, OE QUE TANTO NOS HABLARON. PERO ESTA* REPRO- DUCIDA EN SELER, V SACHO—SELER» NO HAV DUDA QUE DEBIÓ' SER OTRO EL AMBIENTE NATURAL, CUANDO ESTA AEOlóVl SE VIO* TAN HABITADA COMO LO DEMUESTRAN TODOS ESTOS 3ITI08 ARQUEOLÓGICOS. HOY DTA CARECE OE ABUA V NO POOftf A SOSTENER UNA POBLAOI Ó*N MUV GRANDE* ESTA NOCHE SOSTUVIMOS SOL V VO UNA DISCUSIóN INTERESANTE CON LOS MUCHACHOS WVLO OSPLNA RELATIVA A LA INPERIORIDA DEL INDIO V LA SUPERIO- RIDAD DEL BLANCO* DLPFCIL DI8CUTIR CON ESTOS MUCHACHOS PORQUE NO HAV ORDEN EN LAS IDEAS. .8T0 ME DEMUESTRA MAS Y MÁS LA NECESIDAD OC ENSEÑAR UN POCO DE ANTROPOLOGÍA EN LAS ESCUELAS SECUNDARIAS.

A las 3:30 p.m. marchamos ;odos, excepto dos de los muchachos de la finca, a caballo al lugar llamado "El Cimarrón" distante una legua de la finca y pertenece a la misma, a ver un hundimiento que abarca como 100 vrs de diámetro por otro tanto de profundidad, cortado a tajo y bien vertical; en el fondo hay vegetación espesa. Nuestros acompañantes que decían que nadie había bajado hasta en- tonces en el fondo. De manera que la boca del hundimiento es redonda, lo mismo el asiento. Arrojamos varias piedras en el hoyo y tardaban 6 segundos en llegar. La dueña de la finca nos refirió que La Trinidad tiene 200 caballe- rías de extensión, con algunos cultivos de maíz y café; la mayor parte es potrero y bastante pedregoso. En toda la propriedad hay muchos otros hundimientos, pero no tan extraños como el descrito arriba. Goubaud: NOTAS 3y- 9 OC ABRIL» 1944, VER DIARIO FlNOA "CHACULA*" ALTURAS 194O M.

COMRRCAI MONTAHAS OALIIAO OC GUATEMALA Me DI A (TCRMCR)

POBLAOIó*NI 74 (1921). ACTUAL, SO*LO VI AL CUIDADOR V A SU -UJCR. Me iNOlOtf IL INTCNDCNTC OK NcNTÓVl quC CL PRESENTE oweRo oc CHAOULA, VM SCROR DÍAI QUE VIVC CN BARILLAS, HABíA OEOPCOIDO A TODO* LOS SOLóNOS OC KSTA FINOA. CUANDO LLEGAMOS A LA OASA SK MC MIIO ve» CL LUSA* O O" Di HABÍA C8TA00 LA RANCHERÍA Of CSTA FINCA V NO QUCOASA CN PIC MA*S QUC UN RANOHO.

¿„A SeouiMoe PARA CMACULA" A DONDE LLEGAMOS 40 MINUTOS DESPUéS. LLCSAMOO A CHACULA* A LAS tOlJO A.M. LA FINCA ES HOV DÍA SOLO UNA CA8A MüV ' DE8TRA TALADA* EST/ AHÍ UN YERNO DEL ACTUAL DUERO, UN SEROR DÍAZ, I QUE vive EN BARILLAS. ESTE YERNO DE DÍAZ, ES OE PELO RUBIO, V DESCALCO* ENTRAMOS A VER LA FAMOSA COLECCIóN DE PIEZAS ARQUEOLóGICAS. SON MUY INTERESANTES. TOME* ALGUNAS FOTOS» TOOA LA RE OI ó* N DE CHACULA C8TA* DESCRITA POR SELER EN *MBM»S)B]MSS)M>BMaS) SU OBRA "DlC ALTEN AN6ICDLUN8CN VON CHACULA*" Y POR BOOM EN"T«IBES AND TEMPLES"* PERO MI PRINCIPAL OBJETO ERA VER QUE LIBROS PODÍA SALVAR DE LA LIBRERÍA DEL VIEJO KANTCR* LA LIBRERíA QUEDABA EN UNA PIEZA ADJAVECNTE AL MUSEO* HOY DíA SE VE sue ERA LA LIBRERÍA PORQUE TODAVÍA HAY UNOS ANAQUELES CON 8U8 PUERTA8, QUC EN UN TIEMPO BEBIERON TENER VIDRIO* SOBRE DOS MESAS LAR0A8 HAY NONTONCSI DC LIBROS EN EL MAYOR 0E60RDCN* EN LOS ANAQUELES TAMBIÉN HAV LIBROS CN I DESORDEN* MlS ACOMPARANTES Y YO RE6APAM06 LA MAYOR PARTE DE LOS LIBROS 1 PERO NO ENCONTRAMOS NADA ESPECIAL EN ANTROPOLOGÍA* IODOS LOS LIBR08 EST/N EN ALEMáN* DATAN DCSOE I86J HASTA 1910* TRATAN DE DIVERSOS TÓ*PIC08l LITERATURA ALEMANA,. E INGLESA (CN A LEMAN) | ASTRONOMÍA) F Í81OA | 8I0L00ÍAI TEOSOFÍA, MUCHOS! Y UNA OOLCCO|Ó*N CN 4l TOMOS OC PETTERMANN'S MLTTEILUNQEN, QUE QUISIERA TENER* APARTE* E8T0& VOLúMCNE8, PERO CL YERNO DEL DUERO NO TIENE AUTORIZACIóN PARA VENDERLOS O RCQAL4RL08* CON LOS AMIGOS QUE TEN ÍA EL VIEJO KANTER ENTRE LOS ANTROPóLOGOS BIN DUDA ALOUNA OE B I 6* DE TENER LIBROS BUENOS EN ESTA CIENCIA* PCRO HAN HABIDO TANTOS VI8ITANTE6 A CSE LUGAR DESDE QUE SE FUE* KANTER, QUC HOV NO QUEOA NADA DE VALOR EN LA LIBRERíA* LA COLECCIÓN ARQUEOLÓGICA CS CN SU CRAN MAYORÍA FIGURAS ESCULPIDAS pE PIDRA* POR EL TIPO C8PC*>lAL QUC TICNC EL ESTILO OC C8TA8 CSCULTURAS A LO ÚNICO QUC SE PAREOCN, OC LO QUC VO CONOZCO CS A LAS CSCULTURAS QUC SC CNCUCNTRAN CN PASCUAL ABAJ V TURUKAJ, CERCA DC CHICHI CASTCNANQO* LA FACTURA OE LA C80ULTURA CS BASTANTE SENCILLA* CER/MIOA NO HAY BINO UNOS P0C08 EJEMPLARES, QUC NO vi CON CUIDADO* LA HISTORIA DC CHACULA* es INTERESANTE. EL VICJO KANTER, DON EDUARDO rvi UN ALCMAN QUE SE RADICó* CN HUEHUCTENANQO, V LLEGO* A SCR oucRo DE UNAS MIL CABALLERÍAS DC TCRRCNO CN LA ESQUINA OCCIOCNTAL N0RTC DEL DEPARTAMENTO. ERA DUERO OC TODA ESA REGIÓ*N QUC HACC COQUINA OON Mé"xioo. EN CL ARO DC 19*5 v 1916 HUBO OONNATOS OC REVOLUCIóN CONTRA ESTRAOA CABRERA, POR CSC LADO OC MÉXICO. SCGÓ*N PARCOC. CABRCRA NO ESTABA MUY SEGURO DC KANTER, Y BCGÓVI CUCNTAN, MANDO* A CHACULA* J00 RIFLES PARA QUE E8TUVIERAN LIST08 POR 6 1 HASÍA NECEBIOAO OC PCLCAR CONTRA L08 REVOLUCIONARIOS* AL POCO TIEMPO OC C8T0 CABRERA MANDO* UNA TROPA A CHACULA, PAPA QUC SC C8TA0I0NARA AHÍ* LLEGARON A CHAOULX CON ORDENES OC TOMAR P08CS|6*N OC LA FlNOA, V AL HACERLO, PROOCSOICRON A*OCSTRU|R ORAN PARTE DC LA CA8A V COtPICtOS ANCX08. KANTCR CON SUS HIJOS, OICEN QUC 6E REFUGIO* EN MÉXICO* Lo OIERTO CS QUC LOB SOLADOS ESTUVIERON OOS AROS E6TA0I0NAD08 CN LA FlNOA, C HICCRON OC CLLA UN CUARTEL. MA*8 TARDC KANTCR VCNDIÓ* T0D08 8U8 TERRENOS A DIVERSAS PERSONAS PARECE QUE HAN SALIOS «INOO A SICTC FINOAS, DE LO QUC NSTCS -BOA CM ASóLA* "LA TRINIDAD" ERA PARTE OE LAS TIERRAS DC KANTCR, V CUANDO SCLCR V SU MUJER LLEGARON AHÍ CN f«9¿,(f) CNOONTRARON AHÍ A SU MIJO MANEJANOO LA Recon. 1944 -9- Sol Tax 36

Nentfln, Hue» The municipio by this name takes in the extreme N.W. corner

of the Dept. It consists of the town of Nentón, at the south edge, and a number of fincas (incl. Trinidad). In each of the fincas there are small settlements, with the agricultural lands outside. The town itself is of the samé nature. It is arranged along neat streets, and the houses are distant enough one from another (with laj?ge patios) to permit some gardening within the town. The people speak of two parts of town, "de arriba" and "de abajo", with the plaza the probable dividing line. The terms refer, of course, to the fact that one part of town is higher than the other. As ve visited the houses, the problem was to v.ry to identify

some poeple as Indians. We first visited the hOTises de arriba, and it seemed to us that, although the kitchens looked like those of the

Indians of Trinidad, the people we spoke "ith are all Ladinos. Their costume and laguage were certainly not Indian. i/hen we asked one woman where the Indians lived, she said "abajo"; since she recognized an ethnic distinction, we tried to find out how one tells the two groups apart. All she could say was that the Indians are poorer.

Vi/e then walked the streets "abajo" to look for Indians. Every- body we saw and met wore the same Ladino clothing, however, and spoke the same kind of Spanish (pretty good). In one patio there was a woman weaving a palm mat, and we thought that she ought to be Indian if anybody is; I asked for the words for "mat" and "palm* in Indian, and

she didn't know them. We didn't ask her directly if she could speak

the Indian language, but if she didn't know those words, I suppose

she knows little if any Indian.

It seems likely that there are no Nentón lengua-speaking people, and it would take more than a few hours to determine on what ethnic

distinction» are based. The kitchen culture in general is uniform-- like Trinidad; the clothes Ladino. We saw no sweatbaths. 37

Goubaud; Nentén. Hue.

to oc ABRIL DC 1944.- De "tx TRINIDAD» A NENT6*N. SALIMOS OC LA TRINI» OAO A LAS 7ljÍ0 A.M. TOMAMOS RUMBO HACIA CL OUR. £L TERRENO EN TOOA E3TA REOtóVl ES DE PIEDRA OALIZA. LA VTOET AC I 0*N CS SEMI AftlOA, COMO EN EL ORIENTE DE iLA REPÚBLICA (CHIQUlMULA, PR00RE80). LLE0AM08 A GUAJXACANA* QUE ES UN LUOAR DONDE MAR UNOS CUANTOS RANCHOS» A LAS 8«40 A.M. HAV KH( UN ORAN PLAN, OIOEN QUE 80N 4 CABALLERÍAS DE TERRENO PLANO* HAY UN CAMPO DE AVIACIóN QUE NO SE USA. HAY TAMBIéN MUCHOS 6ITI08 ARQUEOLóGICOS QUE SCLCR VISITó*, PERO QUE N0308TR08 NO VISITAMOS Y QUE NO vf DEL CAMINO* SC0UIM08 CAMINO HAOIA ABAJO» Y LLEGAMOS A LA PINCA CHAMAL A LAB I2i30 P.M. ALMORZAMOS BAJO UN ABROL. POR PIN, LLEOAMOS A NCNTó*N A LAB 4115 P.M. LA ENTRADA AL PUEBLO ES POR UN CAMINO QUE PASA POR CORTE PERPEN- DICULAR OE UN PAREDÓN CALIZO. &L PUEBLO ESTA* OE L OTRO LADO OEL RIO OC NENTóVI, íN UN VALLECITO. NOS HOSPEDO* EL INTENOENTE EN LA ESCUELA OC NI fl AS, Y REOIBIMOS MUCHA8 ATENCI0NE8 DC TOÓOS AHT. SALIMOS A VISITAR CASAS. RESULTARON SER LADINOS TOóOS LOS QUE VIMOS. LA PLAZA OE NENTó*N es MUY AMPLIA Y HAY UNA ORAN OEIBA EN CL CENTRO. HACE CALOR EN NCNTóVI, PERO NO TANTO COMO ESCRIBIó* LA FAROE Y SACH-SELER. NOS DIERON CóMICA EN CASA DE UNA LAOINAI CALDO OE SALLINA, ARROZ FRITO V «ALLINA EN PIPIÁN. A LAS 9 *•*• NOS CÁRAMOS EN EL RÍ*0. NOO AO OS TAMOS A LAB 10 P.M.

-á- NOTAB 10 ABRIL* 1944, VCR DIARIO NCNTÓ*N

ALTURAI * »500 M.

COMARCAI BONTAlAS BALIZAS OE QUATEMALA MEDIA (TERMER)

POOLAOIO*NI MUNICIPIO! 4S18 LADINA» 896 LEñO ESPAÑOLA, 1214 /iQUrA **«*•>, 4900 INOIA, 9082 • • NofoCNA» J*00 0*«HO) UROANA, 900

ES INTERESANTE LA RCLAOIO*N ENTRE LAB OIPRAB ANOTADAS CN CL CENSO OE l?40 COMO RENTES OE RAZA iNofSENA (5982) V LOO CMPAORONADOS «ON LCNOUA MATCRNA iNo/oSNA (3600), LO MISMO QUE EL NUMERO DC RENTE LAOlNA (856) V LOO QUC APARECEN OOMO TENIENDO SU LENOUA MATCRNA «L CSPAÍOL (1216). ¿QUIERE OCCIR COTO «HC LA OIPCRCNOIA (1216 MENOS 896) EOT/N CMPAORONAOBS «SMS INDI8S PCRO SUVA LCNSUA MATCRNA C8 CL CSPAflSLt Ml IMPRESIÓN DC NCNT8N rVff OC tVC CL ELEMENTO INofOENA NO CRA NUV PROMINENTE. COMO LA POBLAOIO*N URBANA CS DS 500, V LA LADINA TOTAL 856, PUEDA SCR SMC LA MAYOR PARTE OC ESTA OCNTC UROANA SCA LADINA* VISITAMOS TRCS OAOAB, V TOOAO RCSULTARON OCR OC LAOINOS. LAS OAOAO TEN TAN PAREDES OC RAJAS OC MAOCRA, CL TCSMO NO LO APUNTE*. EN LOO ALTARCO NAO TAN DANTOS*

NOO 01 JERON «UE CN LA PARTE I OÍMOS OON UNA OAOA INOI*OCNA* 3¿>

Rosales: Trip fran La Trinidad to Nentón Partimos de La Trinidad para (Nentón) como a las 7:30 a.m., viniendo a encaminarnos uno de los hijos de la señora de González, propietaria de la finca, hasta el mojón de la propiedad. De la finca hasta la propiedad caminamos 2 horas consecutivas. Este camino de La Trinidad a Nentón es malo, parece extravio y bastante pedregoso» Guaxacanal está a una legua de la Trinidad y es lugar anexo a la segunda. El camino es en bajada, pero lento; hasta por último descendimos un cerrito y al pié de esto pasa el río Nentón; hay un puente de madera con techo de paja. Nentón está a orillas de este río, los* habitantes del lugar se surten del agua del rio, llevándola en cántaros las mujeres, por la mañana o por la entrada de la noche (de 6 a 9 a.m. y de 6 a 8 p.m.), horas prohibidas para bañarse ahí. Nos contaron que en este rio hay pez mojarra, ésta son cogidas con anquelo. Me gustó el pueblecito de Nentón a pesar de que ahí hacia un calor insoportable cuando llegamos, es de calles rectas y anchas, sus avenidas van a dar al río* En Nentón hay un destacamento del comandante local y 16 o 19 sol- dados y galonistas que vigilan la Aduana de Gracias a Dios y desempeñan otras comisiones oficiales. Nos hospedamos en la escuela, a la habían echado un poco de pino verde. Nos obsequiaron con fresco de pi~na; hacía mucho calor. Dicen que Nentón está a 800 pies de nivel del mar. Acordamos tomar un baño en el rio antes de acostarnos. Rosales: 6- *9 Huehuetgo. Mentón. Abril 10. 1944. Bl viaje de La Trinidad a Sen- tón fué largo, salimos a las 7*30 am. 7 llegamos a las 4 pm., paramos en el camino sólo para to- mar el almuarso. Bl santo patrono del pueblo es Bsqulpulas. Bl intendente del pue- blo, que era ladino,me dijo que las macetas da con malí nacido que estaban en el altar servieron para adorno en los días de la sema- na mayor porque en este tiempo de verano no se conseguían flores. Bn la plasa pública hablan dos grandes ceibas bajo cuyas aadste» sombras se ce le bra el mercado los días domingos y al que asisten los habitantes de los pueblos vecinos como Catarina, San Andrés, Jacaltenango, etc. trayendo mals, frijol, cacao y otros produc- tos de los pueblos. Las casas particulares de este pueblo están techadas con teja y paja (mis este último) y con paredes de adobe, bahareque y de palos rajados. Las paredes de adobe estén oien blanquedas con cal; otras con estuco. Las casas están construidas a orillas de las calles y con sus sitios hacia adentro. Nos dijeron que la población es de 800 habitantes y hay 4000 en todo» el municipio. Pues hay aldeas en el municipio, también fincas. Bn el propio pueblo hay más gente ladina que indígenas, éstas vis- ten de ladinos y se conocen por el ±ga idioma que hablan y en sus costumbres. Hablan el Idioma Baaxaa indígena de Jaoaltenango, San Antonio Huistía, San Andrés, etc. Todos esto nos dijo uno de los indígenas informantes. Aqui se pruduoe la naranja y él guineo. Bl intendente del pueblo nos informó que la gente ve«ina del pue- blo no tiene asma terrenos propios, sino usa los comunales o «el pueolo ttasften dicho, El arrendamiento es ue 10 0 por cuerda de £6 Taras por cada ladjío ; en los últimos anos ya no les 00oraron por inorement&r el cultivo de loa granos*

Rosales also reports the presence at Nent6n of: tenemaste stone, and grinding table. The luk' is also present. -10- Recon. 1944 Sol Tax H

Catarina, Hue» This is a little settlement of about 30 families south

of Mentón, and at the lowest part of the road just before one climbs into the Cuchumatanes. Politically, it is an aldea of Jacaltenango (in 1921 a caserío of "Jacaltenango), and we were told

that all the people there are Indians who came from Jacaltenango, and that 20 years ago there had been but two families. Oufc inf-

ormant himself had come as a boy from «Jacaltenango. The men wear bought-trousers and shirt, and the women a tie-dyed corte and bought-cloth blouse — the same (according to the informant) as in Jacaltenango. The informant.said they moved here because they are pig-butchers, and it is prohibited to have pigs in Jacaltenango.

(Later, in Jacaltenango, . e saw many pigs; but it may be that regulations are stricter there). Actually, we saw not only that there are many pigs in Catarina, but in the house of the informant —where he took us to show us his santo, niño Jesus—he had in his santo-case a figure of a pig so prominent that it almost hid

from view the niño behind it. There was also a figure, in glass, of a small hen.

As in Trinidad and Nentón (and Chiapas) the luk* (sp. lukp\ is a common tool used in agriculture. We saw one example of a sweatbath — mud and stones, with an exceptionally large door. Our informant said the sweatbath-is used by the women, while the men bathe in the river. Informants name: Jesus Camposeco (P's surname) Cárdenas (M's sur.)

(g) Tfa Sdvnc 1*ife *1*^t i* WíV-K u,, Te"toh\'c a b AK , Rosales' report on Catarina, enroute from Nentán to San Andrés and i-j San Marcos: Huehuetgo. Catarina, abril 11. 1944. Bata aldea esta fundada a orilla» del rio del mino vuaútm. nombre; pcu •• atravleaa el rio por un puente colgante. Bn la aldea hapia, según nuestros info man tes, como 15 familias indígenas del habla Jacalteca. Los hombres de la aldea visten como ladinos, son descalzos, las mujeres usan camisa de tela comprada 7 corte o enagua roja de To tonl capan. Betos habitantes son cultivadores de maíz, de achiote; crian mu- chso cerdos; algunas familias se dedican también a la hechura del Jabón negro que expenden en otros pueblos. Aquí ée da también el jocote .que le llaman "de agua". Las casas son pajizas j paradas de palos verticales. Aquí es calu- roso como en Sentbn. Usan el temascal 7 la gente se baña en él por la entrada de la no- che, algunos otros por la mañana, como las parturientes cuando tie- nen 2 días de estar en cama. Bl rio Catarina sirve de linea divisftria entre la aldea 7 San Muaaax Andrés. Para llegar a éste último pueblo hay que subir algunas mntaftas 7 caminar 2, 1/2 leguas de Cataraña. Dicen que venden a Q. 1.00 la libra de achiote. Siembran un puco de cul en las pequeñas hortalizas que ha7 en la aldea.

Boubaud NOTAS II oe ABRIL, 1944* VKR DIARIO CATARINA (CATALINA) ALTURA! T

COMAROAt MONTARAS 0ALISA8 DC GUATEMALA MCOlA (TCRMCR) CLIMA TRORIOAL*

POBLAEILNI 50 FAMILIAS* OR I«INALMKNTT 2 FAMILIAS FUNOARON SOTA ALOCA* (NO APáREOS CN NINOUNO OS LOS OCNSOS 1921 V 19*0) NO NAY LAOINOS*

ESTA ALOCA «OTA* SITUADA A LA MAROCN OCL RIO CATALINA, CN CL LUCAR OONOC MAT Vn RUCNTC eOLOANTC CN CL OAMINO 0C NCNTÓ*N HAOIA Hu«MUCTCNANSO.

ES ALOCA OC JAOALTCMANeO. EL VCOTlOO OC LA MU4CR C8 CL OC JAOALTCNANOO. NOS ATCNOlé* UN INofaCNA «UICN NOS LLCvé* A SU ©A»A. V|M08 CN CL ALTAN OC CSTA OASA AL NllO JC«UO CN UN 0AMARÍN. V A UN OOOHlNlTe aeSA,Of OC OHINA(T) OCNTRO OCL OAMANÍN O ON VI ORÍ 0* EL INOIO auc NO» ATCNOlé* 0140 SCR CL AUXILIAR OK LA ALOCA* HAOCN rfABON* Nos oi«ie euc CL ORIOKN OC LA ALOCA CRA auc CN JAOALTCNANOO NO OCHARAN auc LOS OCROOS ANOUVICRAN POR LAS OALLC», V RARA MAOCR JA»6*N CRA NCOCSARIO TCNCR OCRDOS* V CRA MC40R MUOARSC V SC VINICRON A CATARINA* EN CSTC LUOAR se APARCOté*N LA VIROCN SANTA CATALINA» RCRO AñORA COTA cu SAN ANORCR* TLCNCN CL PUCOO CN CL SUCLO V RIC0RA OC MOLCR ALXAOA* Recon. 1944 -11- Sol Tax VJL San Andrés, Jlue^ &an Andrés is high above Catarina; below the town there is a deep valley in which the Indians plant their crops» Officially now an aldea of. Jacaltenango, it is still clearly a

municipio in the ethnological sense. Instead of the old alcalde, or intendente, the highest official is now an auxiliar; but in the cabildo (sic!) we found a table with 2 silver-aüfcaitopped staves of office, just as in a juzgado, as veil as chairs and a long bench along the wall» Since here there is a large ixtle and maguey in-

dustry, we noted heavy rope and both kinds of fibers hanging on the .alls; it seems probable that the officials work with the fiber in their spare time, although we saw nobody doing it. Since all or almost all of the Andresanos live in the town, and

have their fields outside, this appears to be a town-nucleus mun-

icipio.iaai In each of the houses that we visited there was but one table,

serving as an altar. On the table is a cross (or two) of wood, adorned with green leaves; in some cases hanging corn adorns the altar. We saw no santos in the houses--only crosses. In patios

near the roads we saw other crosses, with evidences of offerings, that may be semi-public. In front of the church there is a huge

cross; and another smaller one to one side of the church» ii^{. Information from the auxiliar: he volunteered that there, are 20 days, and he mentioned the names of a few. He said he didn't

know what day it was, that the Principales ("crincipales") know. The "alcalde rezador" (he volunteered the title) makes costumbres

when, for example, the verano is to end and the corn dries and needs water» The costumbres are done by principales in the house of the

alcalde rezador and in the Church, he volunteered, I used the phrase "cargador del año" and there was no response: "No sé yo" he said, and I rather think he had never before heard the term. Recon. 1944 -12- Sol Tax ^3

The men's costume: white pants v.ith home-made shirt overhanging it.

The shirt is all white, eith neither designs nor colors; but its form is not modern, and running down from the collar-band are seven sewed pleats: The houses are chiefly of bajareque, white- washed; usually with corredor and windows; the

windows uixxllx often have horizontal bare. There is no grinding table; the stone is placed on the floor.

«Ve saw no temazcales. The auxiliar said there are none here; he knew what they are, however, because he said they have them in San Marcos and in San Miguel Acatan, but neither here nor in Nentón. In every house there .vere three tenemaste stones. Ooubaud; Trip from Nentón to San Andrés (¿h Salimos de Nentón a las 6:15 a.m. Nos acompañaron de Nentón a Catarina, el Intendente, el comandante local y su asistente. De Nentón el camino sube la falda de la montaña que queda al sur (?) del pueblo, y de ahí en adelante es plano hasta Catarina, siguiendo un río (el río Catarina). En Catarina hicimos un breve estudio etonológlco y seguimos adelante aquí se empieza a subir hasta llegar al pueblo de San Andrés. Se atraviesa en Catarina un corto puente colgante, bien hecho* La La vegetación en este trayecto es de pinos y llanos con colinas ondulantes. Parkland. Llegamos a San Andres que queda a 1500 metros de altura a las 10 a.m. £1 pueblo se divisa como media hora antes del camino. Está situado al borde de una meseta que cae perpendlcularmente en el valle del Rio Dolores. San Andres ya es pueblo Jacaltengo, pero ahora solo es aldea. Nos recibió una de las autoridades indígenas. No hay ladinos en San Andres. Estuvimos un rato en el cabildo. Fuimos a conocer la iglesia, que es bien antigua. A unos 15 pasos del juzgado entre éste y la iglesia hay los restos de una pirámide antigua de piedra. Encima de ésta está la casa donde va a dormir el cura cuando viene a decir misa, el convento* Hice un croquis de la pirámide. Después fuimos a visitar casas indígaáJÉ»

ÍM«TAA ft. •« Mim tfüV «#• ***»•# lAM ANMII N«

AWYVftAI tÜO «• (T«NMM)

QeHAMAt AkTltkANA fWMMAfc (TtAMft)

P«*WA«I |H I MUNI«»M«f UatAMA* ftVftAkf ti* •

CifA AMA «AT/ AITVAAA IN MA MCACTA • film Ai A Ab «MM Mk Jtfr Q«M§M* t ftft* A*VU :^" Ít »(*•*.• tfA*AVT>*«« 8- Vc~ Rosales reports on San Andrés, ES follows:

Huehuetgu. San añoras, aonl 11. lw*». Sita aldea lentes pueblo) •stá fundada en un carro y defendida ppor todos lado* por barrancos, excepto por la parte E. Las casas son de techo de paja, avSaxxxsur paredes de baba ra- que y olen encaladas. Cada casa con su pequeño corredor sosteni- do por pilares. Cada casa con su ventana, dejando en claro las canas que sostienen el lodo del baba re que. En la casa única que visite no habla cama. SI fuego lo tenían en uno de los externos de la casa; habla tres tenamastes de piedra. No8 dijeron que usaban el temascal sino todos se bañan en los ri6s. Habla solo un caso de temascal, pero de una familia venilla de otro pueblo. Los hoabres visten camisa y cal«6n blancos, tejidos en la aldea por las mujeres, faja asul. Asi vi vestidos a los empleados que estaban en el juzgado cuando llegamos. La mujer viste camisa y enagua queviene de Totonicapán Las mujeres acarrean el agua en tinajas de barro que llegan en sus espaldas, las sostienen con lasos de pita. Sn esta aldea vimos muchos cerdos, parece que la gente cria a este animal con especialidad. Vimos muchos coches en las cerca- nías de la aldea cuando llegamos) son de la clase de mucha trompa. Bl ixtle o maguey lo cultivan a orillas del rio Catarina. Lo arre- glan de la manera siguientes oortan las pencas, las rajan con un cuchillo aecho oon hueso de ganado y las deJan a podrir 8 6 10 días en el rio. Después la lavan entre el rio mismo hasta que blanquean las fibras. Los hombres hacen lasos de 3 hilos y tam- bién cordeles pequeños. Venden los lazos a otros pueblos a un pre- cio de 5 0 cada pieza. Dicen que usan mucho la caña brava para sostener la paja del techo de las casas; hace años que no encuentran este material y lo han sustituido oon varitas da una clase da árbol. La iglesia de la aldea esta construida con piedra y cal, techo de teja. Bn al lado frente de la iglesia hay una cruz como de 8 va- ras de sito; al pie de la misma queman copal los nativos. Cerca al lado s). del *f*iT* templo hay otra cruz mas chioa, y otras 2 al frertte del edificio municipal. SI altar de la iglesia es de cemento, en un camarín grande están los santos San Pedro, San Andrés (el patrón) y San Antonio. Aquí usan la hoja de buxnay como adorno. Las mujeres de este pueblo suelen hacer la lefia, vimos dos casos en lugares retirados de la aldea. Llevaban hachas. Los mm hombres usan caites con la talonera de una sola pieza y bien alta. Muestros informantes nos dijeron que cuando no entiendan la len- gua qua hablan los de otros pueblos, se comunican en Castellano. Recon. 1944 -13- Sol Tax n

San Marcos, Hue» Like San Andrés, this town is technically an aldea of Jacaltenango, but was until recently the center of a municipio —and for sociological purposes it still is. All of the people of the municipio are in the town itself, and their '.Agricultural lands are outside. Linguistically, the community is doubtless Jacalteca; a good informant (Baltasar Juan) said the language is the same as in Concepción and Jacaltenango—but a little "cambiado." There are no Ladinos here except school-teachers, he told us. Among other things, the community produces vegetables in quan- tity: cabbage, radishes, chile, and green-beans were mentioned. No rope pr mats are made, but there is an important hat industry» The palm for the hats is obtained in La Trinidad, and the hats are sold to Iviomostecos áthere were beds, and in one house a bought bed. Differences in wealth, from house to house, are obvious» The teraazcal (ikah) is present and common» THM^»tWgIWgyiCinittxaüüCC13aOIgXIMX«l[»1fyXllOTTiMX¥ttT¥M«y «he informant knew that there are none in Jacaltenana;o «ivi said that there might be a few in San Andrés (where we saw none)» The grinding table was found in every kitchen visited. There were, invariably, 3 tenemaste stones» In front of the Church, which was getting a new roof, there is a huge cross; on the right side (facing the church) there are two small crosses» In every house we visited there vras a high table with a shelf hálf-way to the floor. The top, at least, serves as r tvUtrsA^. \*AJUV £A*>. Recon, 1944 -14- Sol Tax n

an altar. In every case seen, there were two crosses on the altar,

but the Informant said that In some houses there is but one. Digging sticks are untipped; they are made in the voods and simply left in the fields. Both the luk* and machete are used. The titular fiesta begins on April 23rd; we were in San Marcos

on April 11th, and we found a Venado dance in progress. The very nice costumes are rented in Totonicapan. The dance was going on in the patio of a "regidor rezador", with the marimba playing in seated the corredor of the house. There were two "Principales",/one on either side of the doorway, praying. A cacao drink was being served at least to the 2 principales and the marimba-players; the serving was done by girls of the family of the autor of the dance. Thirty or forty children were sitting around watching the dance; there were also perhaps a dozen whmen and fewer men. We were told that the dancers go to two or three houses a day. ¥¿ Goubaud reports on San Marcos, as follows:

NOTAO II DC AMI k| 1944» VIR 01 Alll* 8AN MANO00 H*

AUTWMAI I3f0 M. (TCNMCN)

COMAROAI ALTIPLANO TROPICAL (TKAMCR)

POOLAOION( 1921)» MUNICIPAL! $96 < >7 '¡H-^v U„0ANA, 176 RUNAL* IS

ESTA ALOCA COTA* SITUADA KM vn PLAN AMPLIO QUC TERMINA CN CL SANNANCO OCL RIO AfUL* VIMOS SICMSNAS or HOATALIIASI REPOLLO, TOMATE, OMILC, PIRO NO OCOOLLA O A400* NOO NCOIOlé* KL AUXILIAN INDIO* VISITAMOS J o OUATNO OASNSOC INOIOO* CN CL ALTAN ooo ORUOCO* PICONA OC MOLCN SN CL OUCLO* lOLCOIA OOLONIAL CN NCPAOOIIN* 61 TI 00 AROUEOLo'olOO ONANDC PRENTE AL PUCOLO, O CROA OCL OCMCNTCNIO*

£t .yAV""?^, " CUCÓLO* NOT ALOCA OC SAN MAHOOó* ESTÁ ENFRENTE OCL PUCALO JN| %*"**^ JAOALTCNAM40* £o PUEBLO DON DC OICMONAN MUOHA VCROUNA* LLEGAMOS Ai» #•;" OAOILOO V NOS HCO101 O* CL AUXILIAN (iNDIo) QUIEN NOS LLEVO* A VER LA I0LC0IA» V MU OAILC OCL VENADO* NOS 0140 QUE PASABAN M|o) Q70 OC AL- QUlLCR PON LOS VESTIDOS OCL OAILC* ÜN HOMONC NCXAOA OONTINUAMCNTC OUNANTC CL OAILC* VtMOS UNA MU4CN DC •••»*•WSHUOll 3AN MlOUCL AOAT/N* VISITAMOS OUATNO OAOA OC INOIOO* SALIMOS BC SAN MAMóOS A LAS 3 P*M* FRENTE AL PUEOLO CSTA* UN SITIO ANQUCOLOOlOO ONANDC» DCS0AIT0 PON LA FANOS* LOS INDIOS LO LLAMAN N1 A F SWU L U 0« NO LO VIO I TAMOS* HAV UNA PUCNTC BAJADA HASTA CL RIO AXUL QUC TICNC UN LCOMO OALOANCO V CL AQUA TLCNC UN OOLON AIUL LCOHOSO* PASAMOS POR UN PUCNTC V NOS ARCAMOS A TOMAN UH POOO OC AOVA QUC RESULTO' SCN OK PUSS NO NOS CNrCNMAMOO* Se 8use A JAOALTKNANOO OOONC UNA P0AMA0I0N QCOL¿Q|QA Ct» PONMA OC PLANO MAS» OC OOLON N04Q (LAO OAPAO oc TODOS SANTOS* OC SAPPCN T)« 9- ttf Rosales reports on San Marcos, as follows; Huehuetgo. San Marcos. 11 do abril de 1944. Bata es una aldea de Jacaltenango (hasta hace ppcos años fué un puebloO, está en un valle que ea el final de un gran barrando; el valle esta cortado por el rio Asul. A la entrada de esta aldea, por el N.0., 7 cerca del cementerio, vimos un montículo. Bn esta aldea también se crian muchos cerdos, en las orillas vimos muchas chocas pajizas 7 de palos donde los habitantes encierran a estos animales. Mos dijeron que en Jacaltenango es lo mismo. Bl lugar donde esta fundado ¿la aldea esté cercado de piedras; se entra por una puerta de palos atravesados 7 que gira al-rededor de un palo vertical cuando se abre 7 se cierra. Bn la plata pública habla una gran ceiba, lugar donde se atan las bestias de los visitantes. Un hombre del lugar (Baltasar Juan) nos llevb a ver an baile tradi- cional "Vanados", el que habla empezado el día anterior con moti- vo de la titular (el 21 de los corrientes). Le tocaba una marimba de cajones, tocada por 3 hombres. Bl baile consistía en 2 venados, 1 tigre, 1 le6n, 1 perro, el viejo o wMmrjv amo 7 su mujerd 7 los segales. Vestían rppa de baile de Totonicapán, la que en total hvbla coatado Q. 70.00. Bste gusto lo hicieron en conjunto los bailadores, como hacen todos los aftos. Son voluntarlos los que salen en el baile. Dicen que a veces sacan el baile de "Conquis- ta" o el de "loros". Cerca de la marimba del baile que vimos, estaban sentados 3 hombres bien maduros, 2 principelae de la aldea 7 el autor del baile. Uno de loa prime roa eataba orando mi em bra a ejecutaban los marim- bistas. Muestro infoamnte nos cont6 que aal ea la costumbre de estos acompañantes 7 lo mismo hacen en toda a partea a donde van loa bailadores. Aal que el numero que ae baila ea el número de diaa que estos principales oran a la par de elloa. La o radón ae ref Js re a rogar a Dioa 7 a otroa que nada malo acontece a loa diafrasadoa. Bl autordel baile obaequló a loa aa la tente a con chocolate en jlcaraa. La a caaaa de eata aldea aon pajizas 7 de bahareque, con sus peque- ños corredores a oa tenido a por pila rea. A vecea utiliían el corre- dor para troje a. Las mujeree muelen sobre molendero a de tablaa; sus camas son de tablas o de palos puestas en cualquier direoción. Bl fuego lo hacen en uno de los extremos de la casa; siempre con su a 3 tena- mastes. Bn ceda casa encontramos altares con 2 oruoes de madera. Bn las cercanías del pueblo vimos cultivo de verduras como lechu- gas, rábano, etc.; hay poco cafe, guineos f infártales. La industria de los hombres am es la hechura de sombreros que cuestan 2 #*. Los compran los comerciantes de m^samucmmmMkax Momos- tenango. La iglesia es nueva, techo de teja 7 paredes de.... Bl Patrón es San Marcos 7 esté en un retablo de madera. La imagen del crucificado es chica 7 pegada a su respeotiva orusj dicen que •1 Viernes Santo sólo la ponen en pié. Frente de la Iglesia hay uma orut de madera, muy alta oomo en los otros pueblos de esta región. eoon. 1944 -15- Sol Tax ¿~¿>

Jacaltenango. Hue» This municipio has recently been enlarged to include ¡¿an Andrés and San Marcos; but sociologically it is still

a distinct community. It is large, its lands extending to the Chiapas border (we "'ere told by the» mayor, an Indian official) and except for aldeas in that direction—and the Catarina colony*--

átl of the Indians live in town and work their fields outside. The town reminded JflHBr Rosales and me (independently) of San Pedro la Laguna. He noticed that the people"look like Pedranos" and the tornen wear almost the same clothes; we both noticed that the Indians themselves have the 5 or 6 bake-shops, the butcher

shops, the stores (some pretty large), etc* As in San Pedro, the Indians seem to speak a lot of Spanish and a large number of the men (most, said the mayor) wear shirts and trousers. Like S. Pedro, the community is rich in lands, and there are some communal lands; and most of them live in this large, rather spacious town. According to the Ladino Receptor Fiscal (with 3 year's residence) the only Ladinos are the officials; but according to the census and other local information, he is wrong. The Indian mayor took us to

the house of Maria Castillo who was to prepare our food. .Ve asked him, and he said she is a "natural." At supper time, in our place, *e had conversation with her. ataxxxkK&xhuc She wears Ladino clothes.

iihen we asked about the Ladinos in town, and she began to refer to Indians as inditos as if she weren't one herself, we asked her di-

rectly whether she is an Indian or a Ladina. "Why," she said,"I am of the Castillo family of S. Cristobal las Casas, and I hope

nobody doubts that I am a Ladina!" (This is a rough paraphrase, of course). We asked her how one tells the difference, here; we did

not get much on this—she was so vague there is nothing to report-

but she certainly did not mention anything like blood or race. Recon. 1944 -16- Sol Tax Sr/

Then we asked her about cases of "intermarriage between Indians and Ladinos, "Many, many" she said — both of Ladino raen with Indian/

women and Indian men with Ladinas» She said that the Indian girls here flo not want Ladinos, while the Ladino men want theraj but it came out that she was referring to Ladino officials and passers-by,

and Indian girls avoid them because of their transient character. If it is a Ladino living in town, she said, an Indian girl will marry him. We -ere more interested in cases of Iridian men with Ladina girls. She said there are "many" cases of intermarriage, and she mentioned two from her own family. The first case is of a farther relative (a Castillo, too). No, she didn't not go to the wedding, because she was in Hubhuetenango; but the families of both parties went to the Church and all. No, perhaps the girl's family wasn't pleased— but if she wanted it, they could not object. The couple now has a

12-year-old son. They live in an Indian-type establishment and the

boy is brought up as an Indian, speaking the Indian language. The Ladina grandmother wants him to go to Huehuetenango to school, but the boy doesn't want to go--he wants to live the local Indian life. The only thing reasonably clear is that the mixed family tends to be

rather Indian than Ladino. The other case is that of Maria's own sister. This girl was married, in Church, to a medium-rich Indian boy, and they lived with or near his parents. Maria didn't go to the wedding because, she says, she disapproved. Why? Well, her sister was white in color,

with black wavy (much emphasis) hair, while the boy is "compltamente indígena." But she immediately added that the boy's parents treated

her sister so badly, because she was poor (repeated several times)

that she died -- and this was who she disapproved of the marriage. Recon. 1944 -17- Sol Tax ¿r^

Had the girl been well-treated, voúld Maria have disapproved? NoI — emphatically—that would have been fine I In all this conversation there v/as no suggestion of disparagement of Indians. This dispite the fact that the woman is very poor and probably has little but her "race" to support any social position she may have. It may be recalled that the Indian mayor said she was

an Indian; and the reeepto_r fiscal—an Urban Ladino—when he said theru veré no Ladinos in town v/as probably thinking of a woman like this as a non-Ladina. Por all we know, Maria's two little girls

are by an Indian or two. She is evidently a borderline person who proudly thinks of herself as a Ladina, yet doesn't get the recognition|

that she may think is due such a person. One might expect such a person to be strong on pointing to her physical type, or her ancestry,|

to oppose to those of Indians; or to talk disparagingly on Indians because the do not speak Spanish or for being superstitious or something of the sort. There was none of this, however, and it seemed to us after we had talked with her that there is a prima/ facie|

case for supposing that race relations in «^acaltenango are not like

those described by Siegel for neighboring S# Miguel. The Indian mayor didn't seem to know about sweatbaths, and when he finally understood what we were talking about, he seemed inter-

ested; he was to be married ttas next month, and when we mentioned

the use of the sweatbath in childbirth, he pricked up his ears with curiosity. He knew that sweatbaths are found in San Marcos —

"costumbre" was his explanation of the diffe ence--and he told ua, as an item of curiosa, that there is one in Jacaltenango too, at the

house of a family from S. Miguel Acatan. He showed it to us — the

usual stone-mud type. I asked if the local people didn't laugh at

the strange custom of these strangers; no — because,wtíuuty If they Recon. 1944 -18- Sol Tax 5--J

bathe in it, they do it when nobody sees them.

I asked the mayor about the cost of his coming marriage; "It isn't much—maybe ¿$20 in all." (That is cost to him and his family).

Market -- every day from 8 AM to noon; larger on Sundays. I questioned him about barter, and concluded that there is quite a lot of it in the market, done with money as a standard of value. Thus, maize is worth 5 ears for 1 cent, tomatoes so-and-so-much, and the exchange is ra de on the basis of that knowledge. Caca/o beans, like- wise, are 10 cents a lb., or 12 beans for a half-cent; and exchanges are made for other things on that basis. In the mayor's house, his mother had just finished setting out

patties of chocolate to dry. She placed them on a long board covered with a banana leaf. They told us the beans are toasted, peeled, then ground (thus liquified) and sugar and cinammon added; then made like

tortillas into cakes to be sold at 1 cent each. It takes -fc© cakes to make a "Cup" of chocolate, the mother said.

In the houses -e visited, there were grinding tables. The mayor knew there are none in San Andrés, because he's been there. ftiy? costumbre...and ve could sense neither wonder nor contempt, 3 tenemaste stones. Beds, of boards» They use untipped digging-sticks (left in the fields or brought home for firewood after use); the mayor said a few people get metal

tips from the blacksmiths. Use the luk> in the roza; also machetes» Use neither the plow nor the hoe, at least for turning soil. Goubaud; Jacaltenango. J r

JAOALTKNANOO KSTX SITUADO TAMDIKN KN UNA TCRAAXA AMPLIA QUE ft* • «SRC KL OAftON OKL *IO AiUL. fcL RUKOLO C8 ORANOC. ÜK80K QUE 88 «0* A K¿, LAO 0A8A8 «ON OlEN CONSTRUIDA8, OS TEJA OC SARRO* RARKOKO HMkUOAB V RlNTADAO OC «LAN 00 O OK OOLQAK8» CRiSMOB QUC CRAN CA8A8 OK LA0IMOU ROA RESULTO* «UK CRAM OK INofoENAO. £L RUCBLO 8E KXTISNOK KM UN Cat OK ORIENTE A RONlCNTK. HAV TALVK2 ROM) 6UATR0 CALLE» LONOt- TUOtNALKS, LAS OKMAS ROM OK NORTK A OUR. CONTAMOS 5 RANAOKRfA» V 6 CARNICERAS KN LA OOALK RRINOIRAL QUK RUK* POR OONOE KMT RAMOS. TAMRIKM 0A8A8 OK ARQUITECTURA PIMTORXOOA (CALlftONlAN Mt88»N) «UK RESULTARON RKR OK IRDIOR» VlMOS A JOOK* MARTA HKRNANDKX KN UNA 0A8A OK CRT* «ALLS* AL MIAR RARA LA IMTKROKNClA. LA INTENDENCIA K8T¿ KN KL OOSTAOO SMA OK LA IDLESI A. No KRTARA KL INTENDENTE. LO MANOK LLAMAR. LLKSf-*»** RAAKOIO* RKR Utt RAT/N« APKNAO OilATKNOION A NUC8TRA OOLIOITUO. Con el mayor indio fuimos a ver una que otra casa del pueblo. Fuimos a la de su madre, a quien encontramos haciendo chocolate. El cacao viene de Huehuetenango. Vende la torta de chocolate a medio centavo. Usan 2 tortas para un vaso de chocolate. Visitamos la iglesia, es muy sólida con cúpula de calicanto, y bien grande, techo de teja, convento de 4 lados. Virgen de Candela- ria es la patrona del pueblo. ' <¿<^ ^ '»>•••. ^ SAPINOS K IROIOR. OISRUSIMOS OOTKNKR ALSUNOS OATOR OK KSTAR RKLAOIONKO, OK MARíA LA OOOINERA, QUIEN OLTFO RKR LA0INA. NOR OUI QUK ROLO NAV 000 FAMILIAR LADINAS ANTIRUAS KN KL RUKOLO V LAS AUTORI- SA0K8 MUNICIPALES. UNA HERMANA OK KLLA O A SO* OON VM INDIO. MARTA NO APROOAOA OKL OASAMIKNTO. LOS FAMILIARES OKL MARIDO TRATARON MAL A SU HERMANA» V KLLA MURIÓ*. LA TRATARAN MAL RORQUK ERA ROORK» TAMRIKN NOS 0140 QUK UN LADINO SK MARÍA OASADO OON UNA INOIA, RORQUK LA MUOHAOMA KRA RIOA. MARÍA TCNTA A MUOHO OROULLO SU ARRLRNOO, RUKO DI 40 QUK LOO CAOTILLO VENDAN OK 8AN CRISTOOAL LAR CASAR. YO OAQUK* KN OSNSKOUENOIA, OK K8TA OONVKRSAO ION, QUK KL INDIO OK OAOA OON UNA LADINA OUAN00 ¿OTA KR ROORK, V K*L KS Rl 00, V QUK LOO AORKOTOO OK "OASTA OULTURAL" Q*E RIÑERAN EXISTIR SE DEBILITAN ROR LOS AORKOTOO KOOMOMICOO. LO MIOMO SUOKOK OVANDO KL NOMORK KR LARINO V LA MU4KR INDIA. OOURRK KL MATRIMONIO OIVIL V RKLIOIOOO RARA ASKOURAR LOO INTKRKSKO KOONoVllOOO, 8OL • JUAN OIOKN QUK JROALTENAMSS OK RARKOK A 8AN PEDRO. LOO INOIOS OON RIÓOS V TICNKN TURRAS, V TIKNKN MCNOO 'OUORIOAOIA* NAOIA LOO LAOINOS. MUV INTKRKOANTK SER TA VER KL RRROESO OK AOULTUAAOION KN JAOALTENANS», ASÍ OOMS KN 8 AN PEORS LA LAS UN A, NO NAT OUOA QMS KO UN AORKOTO OK ADAPTACIÓN M/S SIEN QUE OK ACEPTACIÓN. «mjl NOTAR II OK AORIL, i?**, VER DIARIO JARAL

ALTURAI 1400 M. (MARA R. OC Q. 19*2)

CSMARSAI ALTIPLANO TROPIOAL (TKRMKR)

PSSLASIINI MUNIOIRAL, ¿ft? LADINA, 281 KO PAROLA* "¿I (lS*fO) URRANA, 2fll INOIA, 6933 1 ND TOEN A, é2é*4 RURAL, 3035

NITKOKO ROOLAOIIN LADINA MI, T LKNOUA MATKRNA KSRASOL 331, LO QUK DARÍA 270 INOIOO RUTA LKNOUA MATKRNA KO ESRARSL.

LA MATÓN PARTE OK LAR MOTAD KTROL/OIOAO KSTA*N INOLUIOAO KN KL DIARIO» 10- 5"6" Rosales reports on Jacaltenango, as follows: Huehvetgo. Jacaltenango. 11 de abril de 1944. Este pueblo está a menos de una ho- ra de San Marcos. Las viviendas están a los lados de una calle lar- ga que es la entrada y salida para otros pueblos. A trarés de la calle se leen varios rútulos de panaderías, carnicerías, tiendas, etc. cuyos propietarios son indígenas del pueblo. Las hay tien- das grandes y bien surtidas. Con esto y otras pocas cosas que pondré en seguidas, nos di6 la impresión que la gente indígena de este pueblo es bastante adalinada. Bl tipo de gente es como la de 3an Pedro la Lagunas mucha gente de piel blanca; g*B^»>x»CTTrtfcCTTyTrlurrtaataut nuestra informante ladina nos dijo que hay casos de casamientos (juntados) entre hombres ladinos con mujeres indígenas y en sentido contrario. Maria Castillo, nuestra informante,contb detalladamente el oaso de casamiento de su hermana ladina con un indígena del pueblo. Batos datos los tendr&n mejor escritos mis compañeros de Tia>. iJetrás de la iglesia, la cual es mm colonial y de mucha magnifi- cencia y grande, vi huertas «•T»«Éa'»xwxjicfctra con tomatales cu- yas frutas me parecieron extremadamente grandes. Un tomate pesa- rla, por lo menos, media libra. También habla matas de lechugas. Las casas son de techo de teja, pajizas como en los otros pueblos vecinos, paredes de adobe y de bahareque con ventanas. Las mujeres visten camisas de colores,las hacen con telas compra- das, enagua Ém verdes, acules, etc. como las que hacen en Tot. Cuando tas mujeres indígenas van a la iglesia, se cubren con man- to negro como hacen las ladinas en todas partes del pals. Yi va- rios casos de esto. La patrona del pueblo es la Virgen de Candelaria.

Modo de contar; l-xu*ne* lO-laxu'ne'p» 2-ka»p' ll-xunla'ne'p' 3-o'Je» 12-kap'la»ne»p' 4-kan'ep' 13-0Jla'ne*p' 5-xo,we*p* 14-kan laxu'ne'p' 6-wa*xe£p' 15-xola'ne*p' 7-u'xe»p* 16-waxlaxu*ne fp' 8-wa/a»xetp# 17-uxla»ne»p* 9-alo'nep* 18-wa/axla•ne *p' 19-p'alonla•ne *p * 20-xun le'al. Bate modo de contar me di6 uno de los muchachos que fué a dejar- nos a San Martin. Recon. 1944 -19- Sol Tax s-6

with a large town and Concepción, Hue. This is still an independent municipio, 4ma*a&amMmmúx. a number of settlements, outside.- ,, „ .. . .. , . ^ liii'miQ.!!, ii up. HIII mm •Till ii liiii mum HnrirpnT n An Indian mayor says that the language is exactly like Jacaltenango, and that S. Martín, Todos Santos, and a San Juan speak/different language. Doubtless Concepción is Jacaltec. We were told that there are three Ladino families in town; their houses

look like those of the Indians. The houses are of bajareque (made with tree-branches), with windows. Sweatbaths are of at least two forms: the houre form of stones and mud (as in the Lake region) and a smoothed over conical form. The mayor knew that there are no sweatbaths in Jacaltenango; why?

because that is tierra caliente. Then why do they have them in San Marcos? No answer. The mayor said that some houses have wooden crosses on the altars, but not as in other towns where all the houses have them. Of 8 houses visited: 4 had altars but no crosses whatever; 3 had crosses only

two or three inches in length, made of palma, stuck over the altar5 3X one had two saint-pictures and a small crucif on a mirror (and flowers and ears of corn forming an arch before the altar). >tfe saw, also, a

new housed of adobe and tejamanil that was not yet really occupied except for storing things; outside, on the corredor, a squirrel-skin

was nailed together with two of the palma-crosses, and over the door there were two more similar crosses.

Fireplace: 3 large tenemaste stones. Grinding table: present in every house visited. We noticed the boiling of nixtamal, which is done here in the daytime rather than the evening* There is no weaving or other female industry here. The men wear

a sort of trousers and a bought woolen garment; women's huípiles are

from Jacaltenango, or else made of bought material sewed here. Recon. 1944 -20- Sol Tax _ ^/

There we 4 "cantones" dividing the. town itself. Threo—Méndez,

Ciprés, and Pozo—happen to be north of the main E-W road; the

other—Unión—occupies everything south of the road. It happens that the ch urch and plaza are North, and just South of the road there is a little "calvario" in which is an image of San Sebastian, The church faces East, Calvario North. On Good Friday, our guide said, the procession went to Calvario. H^e t^ A- /<*h3e tVcSS s-r

Goubaud: Trip from Jacaltenango to Concepción Salimos de Jacaltenango a las 7 a.m. La vegetación es toda secundaria aqui. Huatales todo el camino hasta Concepción. El terreno es tufa volcánica (talpetate) y calizas. Llegamos a Concepción a las 9:40 a.m. Queda a 2165 metros. Nos recibió el intendente muy amablemente. Sol y Juan se fueron a visitar casas indias. Yo me quedé en la intendencia.

AL POCO MATO rv( CON CL INTENOCNTC V UN LADINO A LA ORILLA ML PUEOLO OONOC OIOCN QUE SE VE í A VM SITIO ARQUEOLÓGICO* NO 8E VE* OS AMÍ, PERO CL LADINO DE NOMBRE TE*)O(T) ME Di 40 QUE HAS TAN OEROA OEL PUEBLO 5 81 TI 08 ARQUEOLÓGICOS. (I) UMAM A 2 KILÓMETROS AL SUR DEL PUEBLO, EH LA CU8PI0 DEL CERRO» (2) KULUS MI A k KILÓMETROS AL SUR DEL PUEBLO, A ORILLAS DE UN RIOI P08IBLEMENTE OOLONIA(T) (J) AHUL, A 2 LE0UA8 AL ORIENTE DEL PUEBLO, AL OTRO LADO DEL RIO AZUL* APUNTO ESTO OE LOS SITIOS ARQUEOLóGICOS» POR LO DE MI HIPóTESIS DE QUE LOS FRAILES V CONQUI8TAD0RE8 ESPAROLES FUNDARON PUCBL08 CER0A BE SITIOS RELIOIOSOS V CIVILES PRECONQUI8TA. RS0RE8AR0N SOL V JUAN V ALMORZAMOS A LAS H»5$ A.M. EN LA COMISARÍA OE POLICÍA* EL ALMUERZO PREPARADO EN EL PUEBLO RESULTÓ* INCOMIBLE I FRI40L8 PARADOS DE MAL SABOR, PUNTAS OE PAPA ENVUELTAS EN HUEVO - NI LAS PROBE* - TORTILLAS V CAPE* (DE MAL SABOR) CON OANELAI EL INTENOENTE DE CRIBEN HONOURERO MAURO MOLINA* SE PORTO* MUY ATENTO* NOS DIO* DATOS DE LA AOMINISTRACIO*N DE LA «JUSTICIA EN LAS INTENDENCIAS. SE LLEVA UN REOORO EN »H LIBRO ESPECIAL, OE TODOS LOS CASOS DE JU8TICIA IMPARTIDOS EN LA INTENDENCIA* SERTA UNA PUENTE MUV BUENA PARA EL E8TUDI0 OE TIPOS V N¿MEROS OE DELIBOB, ETC*, ASF COMO DE LAS SANCIONES FORMALES V LAS INFORMALES* VISITE* LA I BLES I A* FAOMADA MUY PRIMITIVA* SOLO EL ALTAR ESTILO 00L0NIAL RJSTIOO* O08 VIRSENES DE CoNCEPCIO*N EN EL CAMARÍN PRINCIPAL* LA DUALIDAD EN LOS CONCEPTOS METALES DEL INDIO ES UN ASUNTO MUY INTERESANTE E IMPORTANTE. OTRO OTA HABLARE* OE ELLO. NO "F EB ETNOLOofA E*STO, SINO POIOOLOofA 0001 AL*

NOTAS 12 0E ABRIL, I?44, VER DIARIO C0N0CPCl6*N Ha

M*

ALTURAI 25I2/(MAPA R.OSQ.I942)

COMARCA I ALTIPLANO TROPICAL (TERMER)

POBLACIóN* MUNICIPAL» 4979 LADINA* 4"£ k6) /.4M»D\ URBANA, 2079 INDIA, k}2k INOIA k¿\6 tri ^ • RURAL, 2902

DATOS tn EL OIAIRIO*

AQUT N06 M06TRÓ* EL INTENDENTE EL LIBRO OONOC LLEVAN UN RE0I0TR0 OE TOÓOS LOS CASOS OS *)U6TI0IA QUE LLEOAN A LA INTENOCNCIA* CAOA CASO EOT/ OCTALLAOO CON NOMBRE V ASUNTO OCL A0U8A00R, NOMBRE V DEFENSA BEL AOUTATS)* V SENTENCIA EMITIDA POR EL INTENOENTE*

CASAS OE PARE OES DC BAJAREQUE» TECNOB OE PAJA T TEJAMANIL* 11- s'<;

Huehuetgo. Concepción. 12 de abril de 1944. fil pueblo «ate está a 7870 pie8 sobre «1 ni- vel del mar, desde It»go es un lugar frío. De este pueblo a San Martin hay 2 leguas, los que se hacen en 3 horas caminando despacio. La mayor parte del camino que conduce de Concepción a San Martin es bueno. fil intendente de Concepción es un hondureno, se presentó muy ama- ble y servicial a nosotros, nos proporcionó todos los datos que le requerimos. Tenía muy bien ordenado los libros de registro. En el municipio este hay algunas aldeas, una de ellas esté en el camino que conduce a San Martin. Bl pueblo mismo está dividido en 4 cantoneas Méndez, Ciprés, Unión y el Poso. Bl Intendente nos dijo que aquí se persiguen los vagos. Los vecinos que cultivan 64 cds., o sean 4 manzanas, de tierras, son los que por- tan certificación de agricultor. Los demás portan libretos. En todas las casas que visitamos vimos el fuego en uno de los extre- mos de la cocina, 3 tenamastes en el fuego, "qui acostumbran cocer el nixtamal a medio dia. SI molendero esta en alto; cerca del fuego tienen siempre un palo como de 3/4 de vara de altura, en cuya par- te superior queman el ocote con que alumbran las viviendas. En cada casa que visitamos habla un altar con cruces de madera; en una casa vimos 2 creces xxm chicas, de palma, puestas en la parte superior de la puerta de entrada, y en un pilar de la JUXJUB misma casa afcxuxúkooi una mes; en el mismo pilar estaoa colgado un cuero de ardilla. Aquí usan el temascal, el cual puede ser de techo de dos lagos o cónicos; otre están hechos en las paredes de la tierra inclinada, es decir, ajixaxsuúMaxxxxJta^a se aprovecha la topografía del terre- no. Pues los temascales cónicos con los que parecen pequeños vol- canes. Bn este pueblo usan suya cales de palma, pero no hechos co- mo en la región del lago, sino como queda la paja en el techo de una casa» se cosen las palmas sólo en su base, xa cuelga la otra punta. Las casas de los riocs son de teja y de adobe; pocas de manila. Vimos uno o adobes que miden como 6 6 7 pulgadas de grosor por un pie de ancho. Muy gruee'sos. Bn el pueblo hay una casilla evangélica; dicen que en la s aldeas es- tá la mayor parte de creyentes evangélicos. Dicen que ion ya como 30 familias las que han aceptado esta religión. Bn el pueblo hay pocas familias ladinas, 2 ó 3 nada más. Dicen que aquí hablan la lengua jacalteca; jo'xet/ Tenamaste ju'tjo/ mi'ay gracias, sefiora. wits .....oerro mi s gato Recon. 1944 -21- Sol Tax éó

San Martin, Hue. Technically this is wm an aldea of Todos Santos; sociologically it is still a municipio with a small town and most of the population in the countryside. The tov/n itself is hilly,

and the houses scattered, with coffee and other plants in the sitios between. There are (according to one man) perhaps 350 Indian families

in town; I think this is en exaggeration. There are also a number of Ladino families; these, except for the school-mistress and her mother, seem to live in one part of to- n, on a road leading down from the plaza. Some Indians also live here. <¡/e talked with one Ladino f amily: the old woman was born here and said her parents were

also born here; they weren't the only ones, so it is probable that this is an old Ladino community. This woman and the Indian auxiliar told me independently that "they never intermarry" -- Ladinos merry

Ladinos, and Indians Indians. The auxiliar said that a few Ladinos work their own land, but that most of them hire Indian mozos and get their money from their little businesses and empleos. The highest Indian official is legally the auxiliar, Canuto Ortiz, who appears to be part of the local Indian servicio organization. The Indian who is called the*2nd regidor" may be, in some sense, the highest Indian official/i (see Caja Real discussion, below-fr; we didn't get the organization straight. We walked around the town alone and spoke to a number of Indians; later, with the auxiliar, we looked into 4 or 5 houses, and entered two of them for while. The auxiliar gave us most of the information that we obtained; he is a good and willing informant.

The town is obviously very poor; its lands are limited, compared

with those of, say, Concepción, and some of it is owned by Ladinos;

there are Ladino fincas right outside town. All of the men we saw

or heard of seem to go to the Pacific coast fincas to work for nearly Recon. 1944 -22- Sol Tax ¿/

half the year. Perhaps this is why there is no "typical" men's costume at all, and a generalized-Indian costume for women. Per- sians that's is why most people speak quite a lot of Spanish, too. All of perhaps a dozen men to whom we spoke go to the fincas to work. This includes the auxiliar himself, although he thinks he will be unable to go this year because of his servicio duties. He says that the most land that local Indians have is 50 to 60 cuerdas (of 25 varas); he himself has only 12 cuerdas. Another Indian says that he own? no lan4, but rents "a little." Further evidence of the

poverty of the community is easily seen—poor, small houses; poor clothing; no butcher shop, etc. And the people talk about their poverty as contrasted vith the wealth of other towns.

Fireplace: 3 tenemaste stones, rather more towards the oenter of the kitchen (rather than to one side) than in the towns to the north. Grinding table: present in all houses visited. Sweat-bath: in common use. Some are of ordinary, some of conic shape, as in Concepción. The auxiliar said that the woman enters with the midwife the day after birth and every 3 days therefater. After "20 days" she can get out of bed and is "perfectly well." Another

Indian, whose wife gave birth to a boy a fe days before our visit, said the mother goes into the sweatbath "every 3 or 5 days."

Altars: In none of the houses we entered was there an altar. In one house, however, I asked the accompanying auxiliar how it was that there were no altars with crosses. He then took us out to the patio and showed us a small, thatch-roofed shelter, perhaps a yard square, which had an altar with a wooden cross, just as in the towns to the

North. He explained that some houses have an inside altar, others

have it outside. The outside ones have the advantage of notj. getting

the kitchen smoke when adorned with flowers. (Later he said that on Recon. 1944 -23- Sol Tax ét^

the ^ay of the Gross, the "principales" do costubres at the liBMxtx

decorated house altars -- I'm not sure of this information, however). The outsids altars suggested that perhaps we missed them in Concepción, where we saw no inside altars-with-wooden-crosses; but the auxiliar said he didn't think that outside altars exist in Concepción. Agriculture: Coming into both Concepción and "an Martin, we noticed that the milpa is not calzado. Here ^e asked an Indian about it. He knew the custom of hilling the corn, but said, "No, not here"—

that, instead, they make a "cjuela", a circle of earth around the plant, scraping the weeds away from the plant. The same man said

that they use the hoes, the untipped digging stick, the machete, and the luk'• Baptism: Before the child is born, said the auxiliar, some man

may come to ask if he could be padrino. If so, the parents do nothing and when the padrino knows v/here a priest "/ill be (the priest hasn't come to S. Martin for three years—and now the Church has been in ruins and is finally being repaired) he comes to take the child. I did not ask who of the family goes with the padrino and child. If nobody has asked the parents for the child, when it is born they look for a padrino and ask him to do the favor. If they cannot get

somebody to be padrino, the priest has to find somebody to hold the

child. (This last was volunteered and repeated twice; so it probably really happens sometimes).

Marriage: In the only two houses where there was ocoa sion to find out, the couple and children were living with the wife's widowed

mother—in her house. The auxiliar explained, however, that the

custom is for the boy to pay $3 or $5 and take the girl to his house.

In the cases noted,- the widow and her daughter were "all alone" and Recon. 1944 -24- Sol Tax ¿3

the boy moved in, for otherwise "who would take care of them?" In such cases, the auxiliar completed a half-asked question, the

boy does not pay anything, Nahual: I asked if there were nahuales. "No hay aquí. Toda la gente es buena." This an a direct question later made it clear

that the word means brujo. Religion, etc. The auxiliar is the source of all of the following, I sfSfited him on "principales" and found him a super-informant who

takes pains to make himself understood.

There are two "principales", both living in aldeas. They are old, but before they die they will have taught others to replace them. They "count the days"(I used the expression first, but he continued to use it as if it were common) with red seeds. He doesn't know the days himself, apparently. I asked him what day it was and he said "Y/ednesday." Then -- "Oh, entre ellos — the principales -- tiene nombre, but only they know it. Then he immediately launched into a description of the New Year's ceremony, which lasts from Jan.

1st for "20 days." (At supper, Tono, Juan, and I discussed the meaning of "20 dias" and the ^adina schoolteacher's mother, who over- heard us—we were dining at her house—told us that whs n the Indiana

say "20 days" they mean just that, and not 3 weeks as among Ladinos.) The New Year's rites have to do with the change of office, but the

informant twice volunteered that it is for the siembras—the milpa and fruit, etc.

The Principales come to town to do the costumbre, and do it here until the last day; then for the last day they go to the hill* The "hill" is a specific one visible from town. There is a white-faoed

cliff, and "pegado a la pared"—painted on? some confusion—is the

small figure of nuestro señor. The hill is called tuikoi', and Recon. 1944 -25- Sol Tax ¿y

the figure is tuikoi', or the hill itself (and quite distinct from

S. Martin in town, also called Nuestro Señor). There at tuikoi* copal is burnt and a turkey is killed. The Principales are in charge.

In town, during the 20 days, the costumbre centers about the caja real in which is a book called ordlnanza. The box is kept in the

house of the 2nd regidor, and goes to a new house each year with the change of office. The auxiliar invited us to go see it, and we v/ent to the house. The 2nd regidor was absent, but his wife was home, and we entered and looked at the box. It is a wooden box with hinged lid, perhaps 20x12x12 inches; the lid was fastened down with a small

piece of rope looped over a peg of some kind. The auxiliar said the box could be opened only on certain days that the Principales knew. I suggested that it probably couldn't be opened today. To our surprise, he seemed anxious to show us the .

inside. He talked to the woman and they seemed to agree to open it| We argued to the contrary, saying \<

for candles (but this was not very clear).

The auxiliar said that the Principales do not read the book inside,

but do costumbres with the box itself. Only the Principales, he said,

can touch the book; and from the looks of things it appears that Recon. 1944 -26- Sol Tax ¿$-

nobody has touched whatever is inside the box for many years» .Ve gave 10 cents to the auxiliar for candles for the box. He gave it to the woman. She said she would light candles'day after next because — according to the Principales — that is a good day. They cannot light candles unless the Principal comes down to tell them when. Aa far as I could gather fL-om questioning the auxiliar, the Principales do not participate in fiestas beyond those of New Years and maybe ^ay-of-the-Cross. (On Todos Santos, people decorate the the graves and those who have food, take it to the graves). But the y are called in for sickness, and do costumbres 4 or 5 days (if the family has the wherewithall to call a Principal—if not, the patient just dies) and then say if the person with recover. Cofradía. The aTjxiliar immediately recognized the word. "Those who make fiesta." Where, in what house? '"Why, where you were--with tb caja real." The 2nd regidor collects the money for the fiesta.. . . 6C Rosales1 account of trip from Concepción to San Martin EL trayecto de Concepción a San Martin es regular, siempre con algunas bajadas y subidas un poco peligrosas por lo que mis com- pañeros de viaje hubieron que apearse de vez en cuando. En este camino ya vimos vegetación de hilarao, cercas de pito y los cerros llenos de guatal. En una de las aldeas que pasamos y en la orilla del camino habla mujeres vendiendo agua de chllacayote y que ofrecían a todos los caminantes» A las tres de la tarde llegamos a San Martin, nos atendió un auxiliar a pesar que todavía no había recibido órdenes de Todos Santos. Nos hospedamos en la escuela y se habla a la maestra para que nos preparara la comida. Primero dimos una vuelta por la aldea, quisimos visitar casas, pero encontramos solo mujeres, los hombres no habían llegado todavía de sus trabajos. Cuando regresamos a ya encontramos al regidor de turno que acababa de regresar de Todos Santos. Nos llevó a conocer la aldea y esto con éxito porque con- seguimos muchos datos, sobre todo de la organización religiosa del puebla que interesó mucho al Dr. Tax y por lo cual escribió muchas páginas. Por último visitamos la casa de un ladino y éste nos obsequió con café. Dejamos la oasa ladina porque empezó a llover; al regreso dispusimos visitar la cofradía donde se tiene la Caja Real de que nos hablaba tanto el regidor de turno* Tono dejó 15 centavos de limosna a la cofradía de la Caja Real* 12- Rosales reporta on San Maíttn as follows: h Huehuetenango. San Martin. 12 de abril de 1944.

La sangre de 3 c hornpipes •• pon* en It Tuicoy, ¿ate «a un cerro en cuya ropa nay una figura que dicen que es el dueño del cevro y al que anualmente le rinden culto los indígenas del lugar. Primero se hacen 20 días de costumbres en casa del %o. Regidor en cuya casa hay una "Caja Real" en la que se guarda restos de un libro antiguo. Sólo el principal o rezador puede habrir la caja, a ésta le ponen su candela en el día que séllala el rezador. Un año tarda la caja en cada casa y esto es una cofradía. A un lado de la caja habla un altarcito adornado con mazorcas de maíz. Las tortillas de aquí se hacen igaal que en la región del lago de Atitlán. Vimos—9asas con altares y sobre éstas cruces;esto es dentro de las casas. Pero cuando la casa es reducida entonces hacen su ran- cia! to aparte al altar. Vimos un casa asi. fin la calle que sale para Todos Santos eatán las viviendas de las pocas familias ladinas que hay en la aluea; tocias ellas son agricul- tores. Los ladinos viven en ranchos del mismo estilo y construcción que usan los indígenas. En una de estas casas que visitamos vimos un poyo y sbre éste se hacia el fuego entre 3 tenamastes. La mayo- ría de los trastos de cocina y de comer son de barro. Sn esta aldea thace pocos» años fué pueblo^ se cultiva el café y que se cosecha en abril por el clima. Las casas indígenas de esta aldea son de paja y de baftareque o de palos atravesaods; las den bañare que tienen ventanas. SI fuego se hace en uno de los extremos del interior de la cocina, don 3 tenamastes y siempre en el suelo. La lengua indígena que se habla aquí es el Mame. También se habla el Castellano y con la especialidad de que a la R le dan un sonido f UB rte. •as mujeres visten enagua roja con listas de pequeños jas- peados y blusa. Los hombres visten como ladinos; son descalzos. Sn la aldea hay una sola venta de aguardiente, la cual es de uno de los regidores de la aldea. La gente trae el agua de un pequeño rio. SI día que pasamos por la aldea, estaban haciendo una nueva iglesia, aprovechando el frontispicio de una vieja iglesia.fin el lado frente de la* iglesia hay uan crmz alta, de madera, y otras pequeñas en las calles. Bl regfcdor Canuto Ortiz fué el que nos atendió en esta aldea. Acabábamos de llegar a la aldea cuando una indígena del lugar di6 parte al auxiliar que no estaba en su turno, diciendo que una in- dígena a quien está dando posada en su casa le habla robado una chompipa. No dijo claramente que la rob6, pero en otras palabras 4¿¿4# l&tender JO!** #J-1* debía dar cuenta de la pérdida puesto que rrrit W-|1Ttts#. Ramada qut fué la acusada, ésta dijo que basta- 13- ¿r ba vivir en la mi an a casa de su protectora para no hacer semejan- te abuso."Bn qué parte de la casa podría 70 esconder la chompipa?" Dijo la demandada. Sn el corredor del juzgado las 076 el auxiliar quien por ultimo di joles que esperaran al regidor de turno; mien- tras tanto ordenó que quedara arrestada la presunta hechura del robo. La lengua Mam de esta aldeas 1-xun 2-ka'p* 3-or Ir muy suave, ca ai X) 4-*jaxa 5-xww» 6-q»q 7-wuq 8-Jbjuut 'waxjeq 9-'p*elxax lO-'laxxex 11-xun xex 12-»ka*p'x9x lS-o^'laxex 16-'waqlaxxex 20-wingx 25-xxxia, wi'noq xo* 30- " laxxex 31- " xun H 32- " ka'p' laxxex

man papá n t/n* mi mamá n tsik mi hermano wits* mi hermana lu war'man tío paterno " wits' tío materna " t/in tía paterna jay. abuela t/i'mam Abuelo (•7 Goubaud reports on San Martin, as follows;

SALIMOS OC CONCEPCIóN A LAS I2IJ0 I».M. ESTE FUCILO MO COTA* EM LA RUTA OIRCCTA DC JACALTENANOO A SAN MARTTM CüCM. PRONTO CNOON- TRAMO* CL CRUCE OC CAMINO* QUC VICNC OC JACALTENANOO* HAV UNA 0A4A0A MUV CMPI MAOA V OC PICONA OUCLTA» QUC LA MIOC A PIC* SC SUBS OCL •TRO LAO* OCL VALLC» V SC VUCLVC A «AJAR MUV PRONUNClAOAMCNTC» PARA LLCOAR A 8AM MARTIN CUOM* 8AN MARTÍN COTA* CM UNA TCRRASA QUC TCRMINA ABRUPTAMCNTC CN CL OAHON OKL Rio HUISTA* COTA CN UNA CSPCCIC as ^OMO LA I OLES I A V ALOUNA* OC LAO OAQAO* LA ISLCSi A CSTABA OIN TCONO* €EL PUCOLO COTA* •CMORADO OC OAPC TALCS* EN CL «JUSSADO (8*MARTIN CO ALOCA OC TOOO* SANTOS) NO* OICRON CL CUARTO OC LA COCUCLA OC NIRAO» OON PISO OK TICRRA V PARCOCS OLANQUCOAS» TOOO PRIMITIVO*

NO CSTASA CL AUXILIAR* üM MAYOR VCSTIOO OC TOOO SANTCRO NOS OIO* CL AL04AMICNT0* OCSPUCS LLCOO* UN INDIO MUV AOULTURISAOO QUC NOS ATCNOIO* V NOS 0140 QUC CL AUXILIAR OCLA ALOCA NO C8TA0A ALLF PORQUC oc MABTA IDO A TOóOS SANTOS* FUIMOS OCSPUCS, CUAMOO LLCOO* CL AUXILIAR» A VISITAR OASAS. TOS M0M0RC8 OC 8.MARTIN VAN A LAS PINOAS OC CAPC OC LA COSTA «RANDC» AL CAPCTAL HAMBUROO» CTC*» SON POORCO» POSC*CN MUV POCA TICRRA* LA OULTURA INOíOCNA TICNC UNA POSIOIó*M PRECARIA» CN CUANTO A LO MATCftlAL, V COPCOIALCMCNTC CM CUANTO AL TRA«1C* YA C8TAM06 CM CL ARCA MAM* PCRO NO TICNCN VC8TI00S OLSTLNTIVOS* CON CL AUXILIAR VISITAMOS •ASAS OC INDIOS V LADINOS* VISITAMOS LA CASA OCL 2* RCSIDOR V VIMOS UNA OARFA SASRAOA LLAMAOA "CAJA REAL" QUC C8 MU CA

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NOTA* It oc AORIL» 1944* VCR DIARIO SAN MARTIN CUOMUMATARHM

ALTURA I I860 (MAPA R.OKQ* 1942)

COMAROAI ALTIPLANO TROPICAL (TCRMCR)

POSAAOIIN (I92l)i MUNICIPIO» 1617 URBANA* 599 RURAL* 1224

ALOCA ot TODO* 8ANTOB» ANTCO PUCOLO* CACAS OC RA*)AS DC MADERA» TECHOS OC PAJA* CONOCIMIENTO •CNCRALIZAOO OCL OALCNDARIO DC 20 o TAS. Y VCASC "CAJA REAL* V 'OROCNAIA* CN DIARIO* *e« n. ]Q>^ -27- Sol Tax */6

Todos Santos, Hue. The municipio now includes at least ¿an Martin as well as Todos Santos itself; but of course Todos Santos is still sociologically distinct. As such, it is a community in which most of the people live scattered over the countryside, but the town

has a considerable population of Indians and some Ladinos. We were fortunate in making the very friendly acquaintance of

Margarito Matias Pablo, the cantor or maestro cantor, who is a very good informant. He is literate, having gone through the local school, after which he had 2 month's schooling in Huehuetenango. He had gone through four offices (vocal of school, twice, then interpreter of the alcalde, then treasurer) when "his heart called" and he learned to be cantor from the then incumbant; and when his

teacher died, he took over. He will keep the position all his life, and since he is training nobody to replace him ("The other literate

civil officials do not feel like learning") so when he dies the Church will be "abandonado." He plays the violin and reads with

the mass. He earns nothing as cantor (and that is why nobody wants

to take over the job); "God and the earth" earn him his living. He only officiates in church on Sundays and fiestas, when he has time; the reason he was in town today was because he had an errand. Potatoes are a big crop here. In the lower country they are harvested in June, in the high country in August. He referred to

the potato as santo p_ap_a, and said that sometimes the corn crop fails because of frosts, etc., and the people have only the potatoes to

tide them over. They are eaten, boiled with other things.

Merchants take potatoes and corn from here to sell in Huehuetenango, Mosmostenango, etc.

Barter: Both money and exchange-without-money are p»^y*t used

in the market. Usually a lb. of potatoes is given for a pound of Kecon. 1944 -28- Sol Tax 7/

corn. vVhen there is a good potato crop, 2 lbs. of potatoes may be excahnged for one of corn. Bargaining is engaged in, but corn less is never v/orth mmxm. than potatoes. Pottery vessels are filled (or half-filled, depending on the bargain one can strike) with corn and so exchanged. Fruit is also bartered, but in this ca se money is used as a standard of value, and the exchange calculated in money terms. Cacao, tomatoes, hats, and all non-local products (except pottery) are bought and sold only for cash. Something like a horse may be bartered, but* on a money basis. He himself weaves woolen cloth for jackets. He is proud of the jacket he was wearing, which he made himself from the raw wool. We saw the apparatus in his home. He used to buy the wool for the purpose, but now has sheep. So he is producing his woolen garments (for his own use, not for sale) entirely. His wife weaves in cotton; he goes to the Coast to buy raw cotton, and she spins and weaves her garments; then he (husband) sews up her huípil. We met his son, José Miguel Matías (named from the calendar) who lives with his wife in the ountry; she also weaves, and there is little doubt that the pattern described is pertty general. Agrloulture: Here they definitely calza the milpa. Why not in San Martin? Because it is tierra callente there; here one has to pushup the earth so the plant won't fall down. The luk» is not used. "That's in tierra caliente"—no se acostumbre aquí; solo machete." Sweatbath; commonly used; both the ordinary and the conical forms noted. The'dead are buried with head to west. The grinding stone is on a low table.

There are no altars at all, or orosses, in patios or houses. Recon. 1944 -29- Sol Tax 7a»,

There is a tobacco plant In the patio which Is there chiefly to keep out snakes, according to the informant. Religion: There are many "principales", but all of them do not know how to "count the days." Informant knows the 4 cargadores del año (his own term) that come every five days: 1. Kumane' (biggest) 2* Nex 3. Iq' 4. Kuniant/'ex He does not know the other days of the 20 (he knows there are 20). There are four hills: 1. tuikoi* 2. /iolk 3. sibaltfax 4. p'at/,a Other sacred places are tuxmant/un, the archaeological site; . nln krus, or cruz de la iglesia, the stone cross with incense-burner base, in front of church; t/ekrus, a cross on the road back of Calvario; and four crosses definitely associated with the directions: 1* tiq'naq', át the W entrance to town 2. intj'uye'," " E " " " 3. talpewe' n " N M " ,f (S.Juan Ixooy road) 4. t»lta»uts'*p> " S n n if There is an alcalde rezador chosen by the Principales eaoh year from among their number. In his home for the year is the oaja real, and every five days (on the Year Bearer's) he does costumbres; and every 20 days, on the main Year Bearer's, a turkey is killed at tuxmant/un. For each of the five days before Kumane' (main Year Bearei a turkey egg and 5 candles, and other things, are offered. New Year's ceremony: 20 days before the first Kumane' in January (but not before about December 20th, in which case the second Kumane» of January would be celebrated) begin to.offer, each day, at tuxmant/un, a turkey egg (not a hen's egg, which is hot), candles, and copal. When Kumane* oomes, turkeys are offered* Recon. 1944 -30- Sol Tax 73 ./ Whether at this time, or in the 2nd costumbre in April (I'm not clear) there are a number of processions: (1) counterclockwise around the block in which the Church is, carrying S. Isidro and Sta. Lucia; (2) J to the archaeological site and Calvarioj they stop at the cross behind |

Calvario to pray and burn candles; (3), (4), (5), and (sT'commlssions" J to each of the four hills. A turkey is killed at each of the 4 hills and at the archaeological site, and they bring the turkey-blood I and copal to the cross in front of the church. The alcalde rezador, helped by the principales, pays the cost of the turkeys, etc»

This ceremony is for the siembras and animals, for the whole year0 If not for this costumbre, the rain wouldn't come (this repeated several] times by informant); after the costumbre, the rain comes in a day or two. If it rains before the "2nd costumbre" in April, the proc- essions in April go to the hills anyway so that "it doesn't rain too much." If it rains too much, the alcalde rezador prays to the caja real. Y9

Following is Goubaud's brief description of the trip from San Martin to Todos Santos; Salimos de San Martín a las 6:20 a.m. con las bestias y mozos que habíamos contratado en Jacaltenango. El camino sigue la falda izquierda del Rio Huista o Ghajón como le dicen en S. Martin Cuch. , por camino bueno hasta llegar a un barranco. Ahí me apié hasta llegar al fondo del barranco. Sigue el camino bueno. Vegetación de huatal, se esté subiendo constantemente desde San Martín. Cipreces de vez en cuando. Se pasa frente a una casa de campo estilo europeo. La subida a Todos Santos es muy pendiente. Tomé fotos ahí. Llegamos a Todos Santos a las 9:45 a.m.

""TO. II I ¿tí*?" '"•Goubaud: (HSTAS 15 oc «mu, 1944» ven OIARIS Too»» SANTOS Owmu

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CttMI IAI 5570 •• (TINMKR) Tk cU^ck JA^cí £•**+. 76-

Rosales reports the trip from San Martin to Todos Santos as follows: Como a las 7 a.m. partimos para Todos Santos, pueblo que dista 4 leguas de San Martín, según me dijo uno de los cargadores. Este trayecto fué bueno, el camino estaba en buenas condiciones y con pequeñas pendientes; en general, el camino este es plano. Llegamos a Todos Santos a las 9:15 a.m., según el reloj de la Intendencia. Rosales: -^

Huehuetgo. Todo» Santo». 13 do abril do 1944.

Kn una oaaa indígena quo Tí ait 4, la mujer oataba hilan- do} poro on TOS do tlsate quo ana oo usa on otras par too para blan- quear?' ol hilo 7 facilitar la hilada, aquí •• usa la broa do pino.

In todoa loa puobloa quo hoaoa Y 1 altado basta aquí, ho TíO to quo las eaaaa tionon ol extreao do la caboeora máa alto quo ol do loa pisa. Vuestro informante Baltasar Juan nos dijo que aquí son loo hombres los quo oooon a •ano ol guipil do las am jo ros. Loa sil saos tajan Íi 00son a nano sus sacos do color blanco 7 asul on rayas •ortica- 00* Los ha con do lana.

BA la casa dol ni ano lnfommnto Tí una hacha antigua, do hierro 7 metido antas» dentro dol cabO 7 acunada con cunas do na dora. La única casa quo Ti sité tonla ol fus go on ol centro do la cocina. Las milpas que Timo» on ol propio puobloo 7a tenían cono as di a Tara do altura, la loa alna sitios do las casas habla muchas aatas do

Aquí usan también escaleras de un palo rol 11 so 7 con agujo roa para les esoalonoa. Las casas do este pueblo son en su mayoría pajlaaa, de adobo o ba- ba re que 7 con corredores. Tienen forma prismática. Sobra el teoho de las casas hay siempre horquetas de palos, sirren para sostener mijar la paja puesta en la ouabrera. Las hombres usan oalson blanco 7 rojo, Miradas 7 aneaos estos colo- reas «lganos otros usan Mirados del mismo color así atraTosados. Somre la cejalna usan el eaeo 7 sobre éste el capí/a? negro. Los tra- bajadores so cubren, además, con una piel de carnero. Así Tiaos síganos en los oampos. xak*t/an Maaoroullla (la que airre para laTar la ropa 4 loo pueblos del lago) aa+/ ( o aa'j) tabaoo bobo (Se deja crecer esta planta en ol patio do las casas para eTitar la entrada de las culebras on la a casas, filo en que el olor* del tañado es Toneno para ellas). Recon. 1944 -31- Sol Tax 7¿ Chiantla & Huehuetenango, Hue. I spoke with a 14-year-old boy who -vas born in Huehuetenango and resident there, "Do you know what a temazoal is?'" No. I described it. "Oh, a chuj—that's what they have among the naturales." Are there any in Huehuetenango? No. In Chiantle? Yes. Many? "I've seen about eight; nearly every natural house has one." Aren't there any naturales in Huehuetenango? No, none. But there used to be? No—always only Ladinos. How about Chiantle? "There most of the people are naturales." Vi/hat clothes do they wear? "The men wear, white shirts and blue trousers; the women cortes and blue blouses;" Ji/hat aré tenemaste stones? He described them to me. Do you have them in your house? Yes, every house has them—except some that have regular kitchens. How many stones? Three. Yl/hy three? Because three are needed to support the olla. Viíhy not four? Because there wouldn't be room between them to put in the firewood. Later we visited Chiantla for a few minutes, and I stopped and talked with a woman in front of her house. She said there are Indians only on the orillas of town, and a cursory look seems to bear this out. Sweatbath? The woman used the word Chuj and said there was only one—in the house of a Momosteob. (But I doubt this information--she has probably not noticed them in the Indian houses on the outskirts). The boy's description of the costume was repeated by this woman. rr

Goubaud reports on the trip from Todos Santos to Huehuetenango, as follows: Salimos de Todos Santos a la 1:30 p.m. Subimos el cuace del Rio Huista (?) hasta casi su nacimiento. El camino es bueno y ancho. La vegetación en todo este camino es notable. Cipreces altísimos, abetos, pinos, césped alpino, pajonal, violetas, y a la vera del camino el cristalino arroyo que brinca de piedra en piedra formando pequeftas cascadas, y límpidas pozas. Llegamos a la cumbre de La Ventosa (11,615 pies) como a las 4 p.m. Un poco más abajo aparta el camino hacia la izquierda que va a Paquix. El camino recto va a Huehuetenango. El largo el trecho de aquí hasta los planes de Paquix. Se atraviesan varios valles pequeños rodeados de piedra calcárea cubiertos con ciprés como el de California cerca deMonterey. Hay varias veredas y se necesita un gula para no perderse en esta sección del camino. No nos perdimos porque Juan preguntó varias veces a personas que tenían sus ranchitos en esta soledad y le dijeron cual era la dirección general hasta la carretera. Aquí siembran papas. Llegamos a Paquix a las 5:15 p.m. Hacia un frío muy grande a las 5 de la tarde a 11,000 pies de altura. Ricardo regresó (con el carro) a las 5:45 p.m. Llegamos a Huehuetenango a las 7:15 p.m.

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*• •ATO* CTN«L<«iae« CN UTA OlUOAt* 7/ Rosales' report on Huehuetenango follows: Me Invité el amigo Ooubaud a visitar las ruinas de Saculey. El page el carro expreso que nos llevó a dicho lugar. Las ruinas como a 15 minutos de la ciudad, yendo en carro. Pasamos por el pequeño estadio de la ciudad, el cual es chico pero bien arreglado. Después de pasar por el milperlo (que estaba a una altura como de un pié) llegamos a las ruinas. Me llamé la atencién una piráraida reconstruida, con 7 gradas grandes hasta la parte más alta. Después de la cena, fufme al parque donde se estaba dando un concierto de marimba. Quizás por la fecha de hoy. La marimba estaba tocando en la concha acústica que cita sobre la terraza del edificio que ocupan las oficinas públicas.

Rosales» report on Ghiantla follows: Salimos a las 8 a.m. Primero pasamos a Ghiantla a visitar a la virgen de Ghiantla (de Candelaria)• En la iglesia estaban cantando a otro santo un grupo de devotos, le acompañaba un armonio tocado por un ciego. Pedimos permiso al encargado de la iglesia para ver de cerca a la virgen. Para esto hubimos que subir hasta donde estaba la imagen. Ella es un santo perfecto y de escultura vieja, cubierto el cuerpo oon láminas de plata, A un lado había una aleansllla grande de madera, con llave, donde depositamos la limosna de rigor. La iglesia es de construcción colonial y con adornos de la misma madera en los tendales. Esta decoración se parece a la que tienen las de Jaoaltenango y Todos Santos, A. G-t> vb *.0({ r2.hovt$ H.a-t ~Hu CAmcU Jf^eb £a.<>~t>3 79

Goubaud:

HUTAS IJ 01 Ullk, I9449 V«H OIAHIO/='/] CHIANTÍ.A

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VIR MTM VISITA sstvc A t§ft » vests iii siAistt* (Debajo)

Pasamos a Chi ant la un momento. Vimos la Virgen de Chiantla. Está vestida de plata (lámina como de 1/8 de pulgada). ^^^^^p*ÍP*i^w*w^ ^ Recóri. 1944 -32- V ' S01 Tax ^ *

Aguacatán, Hue, This muncipio._ls, for the most part and as far as Indians are concerned, "vacant town"; we had to go faf from the center to find Indian houses (but there definitely are Indians living in town) and almost all the Indians live in the hills. There are many Ladinos in town» The plaza divides the town into two "cantones"—East and West. The western "cantón" is called Aguacatán, the eastern one Chalchitan» These are more than barrio divisions, however. In the first place, it is the whole muncipio (not only the town) that is divided; when I asked an Indian where he lived, he said the aldea Nixchimal of Chalchitan, and he certainly considered that he did not live in Aguacatán. Clearly, it is believed that there are two separate communities with a church & political buildings in common. One Indian woman on the Aguacatan side said the Chalchitan Indians came originally from Cotzal. (This is doubtless untrue, for the language is not different enough--if at all—to suppose that the Chalchitan people are or were Ixil); this woman indicated that there is some hostility between the two groups, and her attitude was that the Aguacatecos really belong ("because isn't that the name of the whole?" and the others are interlopers. In each cantón there is a cofradía . with its own separate fiestas; however, the two communities celebrate the titular fiesta together. There is also some costume difference between the two "cantones"—at least the woman's huípil is different» There are probably also economic differences, and possibly others related. When we arrived, we found the church crowded for costumbres of the day 7 ax, to be followed the next day (8 lj) by rituals at some hill. These days are good for "animals", and in this case the ceremonies were apparently for the sheep» When we spoke with the Aguacatán woman, she seemed to know little about this. ; Recon. 1944 -33- >S|'Í Tax

and there was some suggestion that this may be more a Chalchitan.,, ?- « than an Aguacatan affair. But the woman had no sheep, and therefore *- . -^ might not be concerned; the point is, however, that it is possible •íí"" that tks sheep-growing is chiefly- a Chai chit an occupation, ffe do not know the geography of the region to judge thisj but vegetable growing (onions and garlic) appears to be rather Aguacatan than Chai chit an. "" "A Sweat-bath: The ordinary house-form in common use all over» Grinding tablet In the Aguacatan house, the grinding stone was raised. In a chachit an house on the outskirts, there was no grinding table. A Ladina neighbor (who herself groinds on a table) said that some of the Indians grind on the floor, some on a table. And in another Chalchitan house, farther from town (where we obtained^ the calendar) the grinding stone was on a table. The Ladina said that some are up, some down both in Chalchitan and aguacatan, and our observations tended to bear this out. It is not clear whether the calendar is in common use; shamans certainly know the days (and the ceremony we saw made it clear that it is importantly functional) but whether everybody does, we cannot say* In the last Chalchitan house we stopped at, the man was able to give us the twenty days without any trouble» In the church, the Indians with whom we, casually talked seemed to know what it was all about, but in this matter they were not of course a random $t sample» The "canton" division is a well-knoWn N-S line in front of the church, leaving the Church in Chalchitan. The market place is in front of the church (in Aguacatan); there

is a small daily market and large markets on Thursday -6B Sunday — 10 AM to 4 PM

Jdo ,prq^s.e^,'ja^,ept onion road.calied Calvario, used on Good Fridayt»il ¿'SL Goubaud reports on Asuacatán as follows:

«OTA» Í5 OK ABRIL, >9hk, VRR OIARIO ACUAOATXN

(EOTAO «OTA» KST/N RRRANIIAOAR CN LA RIRUlENTC MANCHA I (I) UNA O MXR MOtfAO PARA CAOA PUKOkOI (2) DKRKN RKR ORNRUkTAOAR OONrfUNTAMCNTC OOH Ml OIARIOJ (9) CAOA PUKRkR, AkOKA, • kURAR OONDK NOR OCTUVIMOO A TOMAR OATOR CONTICNC CM OU NRTAR RCSPCOTIVAB LOR RlRUlCNTCtA) AkTURA OKk kURAR (UÑAR TOMADA» OK TKRMKR, 1927» RU CRNTRIRUCIIN A kA RKORRApfA OC QuATKNAkA, OR 8ÁPPKR, 1902» RARA kA ACTA VCRAPAI Y PURULHX, T LA» OKMXR DCL MAPA OK kA RCPJBLIOA DC GUA- TEMALA, TBRRRtkkA, »9*2| ») kA ORMAROA NATURAL OCk kURAR, RKRON TKRMKR, 19271 • •} kA PRRkARION OKk kURAR RKRUN Kk CKNRR OK 19*0» PARA kRR PUCRkRR, T ÉKNRR RC 1921 PARA kRR «UK PUKRRN PUKRkRR T AHORA RRR ACORAR, T OATOR OK PORkAOIR*N RKRRRIOOR KM Kk PROPIO kURARl kA PORkA«IO*N KOTX OtVIOiOA KMl A») MUNIOIPAkf R>) MRRAMAI O*) AURALJ 0») LAOINAI R») iNOlAf P») EXTRANJERA (oUANOO kA MAV)f »') kKNRUA MATCRNAI KRPANRk • INOI*»ENA. R) RATOR RKOORIOOR KM Kk OAMPR*

AkTURA» \6k0 M« (TERMER, 1927)

CRMAROAI ALT»» OOOIOENTALE» (TERMCR, 1927)

PRRkARl6*NI MUNIRIPAk, 9281, LADINA, 1*27, ESPAÑOL, 1468 (1940) URBANA, 1278, INDIA, 78?*, iNofRCNA^SI? RURAL, 8002,

EN kA IRkKRIA NARLAMO» RON UN INOIO «UK TKNI*A UNA VARA* LA CANTIDAD OK INDIO» KN kA IRkCRIA NOR MISO SUPONER «UK PUKRA UN OI*A RARRAOO KRPKOlAk KM Kk OALEN- OARIR OK kRR 20 OTAR* AR f RURKOlO*. ERTK INDIO NOR 0140 OUR MOT KRA Kk OTA 7 A X, MACANA Kk Ol*A 8 Ij , Ek VA Ak MONTR MARAÑA A REZAR. Ek RANK kOR D|*A» RJk

NRTAR 19 OK ARRtk, I944# VKR DIARIO ARUARATXN (P»2)

OAkKNOARIO OAORAOO PKRO NO RRTX OLARO Rl kA RKNTC RARC kRR DÍA». VlRITAMOR UNA OARA INDIA OKk LADO PONICNTC OCk PUKRkR, T RESULTO OKR OK UNA MUJER AGUACATERA. EkkA »A»I*A «UK HRT KRA Kk O I*A «• A», T «UK KRA Kk OÍA KM RVR RK RRIA PARA kRR OARNCRRR. CAkRUktf «UK OCR TRO OK 9 MKOCR VOLVER l*A A RKR 7 A ft» NOR 014» «UK Kk OÍA OK NOT «UK KRA PIKRTA OK kOR RARNKROR »»L» kOB RICRR kA OCLCRRARAN, kOO «UK TIKNKN OARNCRO». 3t «C PUKR «UK Kk «AkCNOARI» RK 20 OTA» 01* «RTA* PUNOIONANO» IN AOUAOATAN» PARA kA RKNK* RAklOAO RK kA RCNTR* ARUARATAN DIVIDIDO KN DOR RARRIOBI ARUARATAN T CHAkOHlTAN. HAT MAROAOAR ARTITURKR KMOTIVAR KNTRK kA» RINTR» DK KRTAR ROD RIVIRIRNKR* HORTIklRAR ARIKRTA OUANR» RK KMRORRAOMAN» MORTIklOAO KNRURIKRTA OORRI«NTtMKNTK. LA MUtfRR «UK VINO» (ARRISA) NO» 0140 «UK k»» OMAkONlTKOOR KRAN *RKOlKN VENID»»" DK COTIAk T «UK kOR ARUARATKOOR KRAN kOO ANTIRUOO MARITANTCR RKk kURAR* ERTK KR UN PRORkKMA MIRTORlOO* TCRMCR (1927) 01 RK «UK k«R MKROKDARIRR PUNRARRN Kk PUKRkR OK ARUARATAN KN I55J. 4TRAJERON RKRPUKR A INOlRR DK COTIAk A A»UA- OATXNT COTIAk KOTARA RAJO kA JURI »0l 00 l»*N DK kOR OOMINIOO». tlUAN VA A C»TU- DIAR KRTK PUKRkR T CACAR/ DAT»» Ak RKRPRCTO»

VlMOR Ak RRORKTARIO MUNICIPAL» V DR. TAN TOM< OAT kA RR»ANlIA»l

«•TA» 15 DC AMU, 19kk, VCR 01 AMI 0 CMIOHOreM

C«MARt A I ALTSS Oeo I9KNTAI.CS (TKHMCR)

P ,,, CA,C •/^í!f "'« "-AMARO CNI0NNNII 112 HMOHAI. (TTt) \ly2l) * '

VlOlTAMOO LA OAOA OK MR INDIO, «WlKN NOS Oil LOO NOMSRCS OK LOS 20 OÍAO OCL • AkKROARIO SAORASO. ElTK INOIO OK LLAMA «¿MAR 80kfs, 60 A*00 I ? A I •ARRKROO • '• A k ROONK • ,.; •ARRKROO 5 A ARTCPA*A000 • T I I N RIRTR 6 A H •ART* HARÍA M «i I» » a • A R «All 7 A M « I 11 R •>* VCNAO* « ;« 12 T J|-i •AOA 9 A R I k MA ft 15 t I • « •AOA 10 S • 1 A R *P V •AOA II 2 I M < * • •AOA (kKVANTAR OAOA) -0) 5 I •/ AIRI 12 0 A T 0 OARNCRSO I? K ' OARRKROO

UOO COUIVALCNTCS AL KORAfi«k «OR LAO rUR«IORK« OK 1.00 OÍAO, OUKROO RARA KOAO •OSAS. 8okfS Oft* OAOfA VR OÍA MAOk. Ek MO CO N A'. ?f •"•• "•^••••«••••it"''»» ••"»» /«»• •"* VKNRKRkO, kkCVA 50 MAR0400 KM MR VIA.IC, Kk MAR04* KO OK 20 TRCNSAO •/* OK J OAOKSAO, HAOC 6-7 VIAJKO Ak ANO. OI«K RVK RR AOUAOATAN MAY 000 SCNTKS, ASUAOATCOAS, OMAkOMITCOAS.

Goubaud: Diarlo - Aguacatal! and Chai chitan

SK0UIM98 RARA ASUAOATXN A OONOC kkKOAMOO A kAO 9*05 A.M. NOO RARAMRf •KROA OK LA ISLCSIA. HARÍA MUCHA OCNTK KNTRARDO V «>L»CNDO. EM LA lOkCSIA «UK KOTARA kkCRA DC INDIOS kt MAOkC* A MM MONORK Q US MC RARKOld AUTORIOAO IMofoCNA, RMKS TCRJTA MM RAOTON OK MAOCRA. kC RRCOMRYf 01 MAofA OTRO SANTS RATRÍR RARA QMAkOMITAR V MC M4« «UK MO, «UK kA VlftOCN EMOAANACIOM KO kA RATAONA RARA ASUACATAN V CHAkOHITAR. AVCRl- OVAMOS kO OK kM OÍAO SAORAOOO. FUIMOS A kA INTKNOCNOIA RARA TOMA* OATOS* CAMINAMM A MM A «AOA INDIA V HAS LAM OS «ON MRA MM4KR V OM MltfA. •#• FMIMOS Ak RAMRt» OK CHALOHITAM RKRO RO RMOIMOS KNOONTRAR Ml MOMMA OAOA IMDIA AOICRTA. UNA MfelKR IMDIA MO MM 0K*# KNTRAA A SU •AOA. MVKSTRAM OASTAMTY OCOOOHfIARIA. VlMOO Ak *Krc ROLÍTIOS KM OM • ARR«, aRMMRJUMBJUp %m IRA KM DlRCOOION A HUCHMC. AHÍ KOTÁ Kk ORAR SITIO AROUCOL0SIOO OK CHAkOHITAM. 8ALIMSS OK ASUAOATAN A kAO II A.M. Ak OMOIR kA «MCOfA OKk RIO «MK RAOA ROR AOUAOAT/N ROO RARAMOO A VISITAR MNA «ASA INDIA. JUAM SSLIS, OK kA AkOKA CHIQHOTOM. NOO 010* Kk OAkKNOARIO SAORAOO.

íj-HbAvd rcjjalrts t^it t'kt Ck\iiciK -|ACt«i fc'A-st Rosales' notes on Aguacatan follow: M Huehuetgo. Agua catán. 15 de abril de 1944» Cuando Yisitamos la Iglesia de este pueblo, encontra- mos a muchos indígenas rasando y quemando candelas a los santos. Mujeres y honores estaban escuchando el re so de los otros que sin duda eran sus sajorinos o rezadores. Averiguamos que se trababa del di» wuq (7) ax, día de los animales domésticos, especialmen- te cerneros, por quienes wax anualmente se hace esta costumbre para su mej or orla nía. auql Dicen que antiguamente habla'dos pueblos juntos, Agua cat An y Chaltitán; ahora están tañidos por la iglesia y el mercado que si- tan en el centro de la población. Hablamos con unos aguacate- eos y nos dijeron que los chalejíitecos no son del lugar sino ve- nido a de Cotsal. Bn oambio, los chalen i tecos dicen lo contrario. Los hombres de Aguacatan visten camisa y calsonclllo blaaoos; los de Chaltitán visten como ladinos. Las mujeres del pueblo visten enagua asul, gflipll blanco con cuello adornado de aguí o rojo; el gflipll es corto y suelto en el extremo inferior. Bn la eabesa llevan cintas rojas y anchas. los contaron que las mujeres de Aguacatan se distinguen de las de Chaltitán en el ador- no del gfliplls es rojo y forma un cuadrado alrededor del cuello. Bn este pueblo hacen el fuego en el suelo y usan • tenamastes. Bl molendero está en alto. Bl temascal es de techo de dos l«dos y hecho con lodo. Bn el pueblo se celebran dos fiestas grandest Aguacatan eelebfra el día de la Asunción, 15 de agosto; Chaltitán el dia de Todos los Santos, 1 de noviembre. Bn este pueblo se siembra el ajo y se trensa y se hacen manojos como en Pana Jachi 1. Siembran la calla de asucar en pequeña esca- la para venderla como fruta. La lengua aguacatecas wuq ax fuá el 15 de abril 8 i9/ el 16 de abril nax • saJ orín * xolop • • kalp '«*. gflipll lftSna* cinta para el cabello Chuz temascal RécqnV Í944- -34- Sol Tax

Sácanulas. Quiche» The language here is definitely Quiche, and in gen- '; eral, the culture looks like that to the South. It is a mixed-type municipio, with relatively few Indians living in town. It is probably. that the salt-works near town is influential in this respect, and

that there would be even fewer Indians in town if not for that. \i§ For the first time in our travels we came upon a separate Juagado indígena. The Indian officials are Alcalde lo, Alcalde 2o; Regidores lo, 2o, 3o, and 4o; Mayor lo and 2o and a number of alguaciles. I am not sure about the numbers of these officials.. I am confused about the divisions of the town and country. We were told that there are four cantones (S. Francisco, San Pedro, San Sebastian, and one other) and the centro, and that there, is one regidor from each cantón. I think, but am not sure, that these are divisions of the town itself; outside there are aldeas and caseríos, but I do not know if these are called cantones locally, as to the South. There are two cofradías: Sto. Domingo and San Francisco. There used to be more, but now so many men are in the "milicia" that there aren't enough for oofradia servicios. The patron saint of the aommunity is ¿>to. Domingo de Guzman. In each cofradía there are five numbered cofrades. Grinding table: In a house West of town there was a large board about 40x20 inches with a protrusion at one end. This is kept leaning enainst a wall I when not in use; for grinding it is placed on the floor, the stone atop it. The woman said that the Ladinos grind standing up, but "No aguantamos moler parados.'" In a house in town we found women using a grinding table; a man of the house explained that this is a re cent change, demanded by the law. (It is true, of course, that government regulations require grinding-tab les; but is it a coincidence Recon. 1944 -35- Sol Tax &

that to the south (Chichicastenango, ^ake, etc.) the law Is not enforced, while here, a place that is marginal to a region where stand-up grinding is obviously old, it is partly enforced?) In the house of Juan Baltazar Gomez (where we got above inform- ation) there is a dual fireplace, in the corner: the built-up haHf-circle is called the horno, andl is used for the comal. We did not ask if the single stone that, together with the horno edge, helps support the pots, is called a tenemaste stone . In a corner of the same house there was a large wooden bin in which corn was stored in the grain. On the sides, and on top, sand to a thickness of about two inches protects the grain. The man told us this was the custom in town. Salt is an important industry in town; we examined the salt beds and works, and noted a cross in the middle of the beds. sVe determined also that the pottery bowls naed in making salt are manufactured here, burned with dung. .Ve were told that exchange-without-money is practiced in the local market -- com-for-salt was the example used. It was not clear is money is used as a standard of value, but it is certain that the relative value of corn and salt changes with the season and I rather think that exchanges are made on the basis of money-calcu- lations. 60 lbs. of salt is worth 75 cents. Normally this is ex- changed for 60 lbs. of corn; but with corn at 2 cents a lb. nobody 5 of course does so. Informant Gomez obviously did not know the calendar, but he recognized some of the day-names of Aguacatan, giving local linguistio equivalents. "Those who know this are those who saben quemar— the ax»ix." There are also ax its, "brujos" who saben hacer mal. ¡pfion. 1944 -36- Sol Tax ?

Only in the cantón San Francisco, here, are there ax its, he said, and added that there are lota of ax'ix in Chiquimula, and they come M here on good days to quemar» There is a hill to the North (/ujaxobal, and another to the South (tjukalik and joined to it, tjuatsiaq) where they go on good days* The woman in the house west of town where we stopped seemed never to have heard of the (Aguacatan) fiesta of the day, or of the word ax» I imagine that in aacapulas t± calendar information is pretty specialized. In the house west of town there is an altar with santos, pictures etc. in the pattern of the towns to the South. We were told by Indians here that they have the same language as Quiche, Ohichicastenango, Cunen, Aguacatan, and Uspantan. When they :* "speak with our words", understand those of Nebaj. Do not under- stand a bit of the language of Chajal and Cotzal. zt Goubaud reports on Sacapulas as follows:

NOTAO 15 OK AORIk, 1944,VCR DIARIO }"!J 8A«Af»UkAR

AkTURAI 1170 M. (TRRMKR) I 2J0 M. ( ¿NTRNORNRIA)

COMARRAt VAkkRR OK OAROATKR A*R I00 (TKRMCR)

POOkAOlfrl MUNICIPAL» 96*22 kAOINA» 67) CSRAIOLA, 679 (1940) UROANA, 927 INDIA, 8949 IM0Í0KMA» 69*5 • RuRAk, 86*86 EN LA DkAIA MAY UN ROOTR «UR OIOKI A «UNKN, 17 NlkOMKTROS A NCRArf, J8 * A UORART/R, 54 *

POM VA RONVRRRA«IO*N *UR TUVIMOO «OH DII RKOIOORRR IND'RRNAR KM fk «ORRRDOR OK kA INTKN0KN0IA «A«NR* k«« OIOUIRNTRD OATOOt RONOORN kOO TR*RMIN00 A X «j I Y * I I T II U «ONO«lM|KNT« OKk «AkKNOARI* NO KO «RNRRAkf1A00, KOTOS 000 OMOIAkRO NO kO SAOKN* k«0 A N « I R VIKNKN OR CMIRUlMUkA» RRXAN KN kOO MONTKO RR|N«l»Ak«R, Ak NORTKI RJM TjUTjURUkl R,Y, TJIMI I Ak 8NRI TfUTjAXAURAk* 8ANT0 OOMINOO OR QWIMAN RO Rk MATRON OKk RWROkO* ViOtTAMO* kA OARA OR <*UAN BAWTAIAR QOMRX» INDIO OR 48 AROR OR COAO. PlKORA OK MOkRN 010» ORN kRVANTAOA POR ORORKTO RUOKRNATIVR* EN kA OOOINA ROTARAN NOklRNOO RN Rk .URko(f) HAT TRNOtAkRR* 1— —°«l S~\ Ek rWKOO RN UNA RORMINA. CROOUIO OR «««INAl I fl imO UV QRANKRO RRRKOIAkl EN UNA RORttlNA TAOkAO 01AOONAkMRNTR OOkOOAOAO RWANDAN Rk MA II «UK TIRNR UNA «ADA OR ARRNA MNA OR «(• OR UN A/000 RUkCAOAO AOAtfO, KNOtl V RN COO kAOOO.

G-uuba.uA Y^tirt'* Hi t tW\> el\wtl\ ^a>.e> t <\ ^ f.

••TAR I? OR AORIk, 1944» «RN DIARIO AflVA BkANOA (AkORA RR 8A0APUkA0)

AkTURAI 1170 •• (AkTURA OR 8A0ARUIA0, MAO 0 MRNOO kA MIOMA OR A.B.)(TRRMRR)

COMA ROA I VAkkRR RON RAR/OTRR XRIOO. (TRRMRR)

PtfRkARllNI NO ARARCOR RN Rk CRNRO 1940 RUOLIOAOO. EN Rk OR 1921 00*1.0 NAT UNA ALOtA kkAMADA Rfo BkAHOO. NO OR* 0| RO kA MIOMA* R|0 BkANRO TIRNR RN RRR OCNOOI 792 NAOITANTKS*

VlRITAMOR UNA «ADA RN AOUA BkANRA* QRNTR RUIOMK** LA RIKDRA OK MOkKR ROT/ kRVANTAOA» UNA KM RAMADA «RR VI MOO OONDK RR «RkRRRO* ATRR Vn OASAMIRNTO RR kkAMA CM I NAM. A UN RlkfMRTRR OR RRTAR RARAR RR MAT UN OITIR ARRURRkORIRR «UK Rk 0AMIN0

M/R AOCkANTK AkMORIAMOO. Y A OK ROA OR SAttARUkAO, RN kA AkORA RR AOUA BkANOA VtOtTAMM RARA INofOKNA* HARÍA UMACMINAMA PftKNTR A ROTA RADA* HAOTA MAO 100 UN OAOAMIKNTO Kk RÍA ANTKRI««, RR MARÍA «KkKORAOO IM UTA «MlÑAMA. TOMÉ* «R04UI0 RR RVINA «KR«A DR A«UA BkAN I «0) R|k#MKTR« MA*« MAO IA 8A«AR«kA«. Recon. 1944 -40- Sol Tax ff

Neba.1, Quiche» This is the southernmost (and largest) of the Ixil mun- icipios. It is obviously of mixed type, with by faY the greater part of the Indians scattered over the hills in aldeas, but with a large town population of Indians (and quite a Ladino population as well—the Innkeeper, Sr. Migoya, estimated 500 Ladinos and 2500 Indians in town). There are probably more town Indians than the census shóv.-s, because one of the "aldeas" is immediately suburban. A man to whom I talked in the market-place (a mason who looks like an Indian, and lives in town, but has poor-Ladino costume and lace-less shoes) said that the Indians of the aldeas come In for a day or two on market day and live in their town houses, or "borrowed" houses; that Indians in servido also live tn their own or borrowed town houses for a week at a time; that the Indians who live permanently in tov/n have lands in the monte--and If the lands are near by, they go to work them during the day and return to town at night, while if the lands are far away they spend a week or so in their houses out there. There is no juzgado indígena. 'When I asked the man referred to above who the "highest" Indian official is, he replied that they

are called caciques. Another Indian »t**h»x\vr*mTA*rrkn toldme that there are 8 regidores, 8 mayores, and 14 alguaciles—all Indians--that he himself was an alguacil one year, a mayor a aecond year, then (a year ago) a regidor. "Cuando se cita", he said, "Tiene que cumplir" as mayordomo of a cofradía also. The ladino sindico (who has lived here all his life) gave me the following list of officials: 1 Intendente (Ladino, paid) taMinriMTMtxftflrgtrtBwra 1 sindico (Ladino, not paid) 6 nunbered regidores (half of them Ladinos; alternating with the Regidor lo a Ladino, 2nd an Indian, etc9\ -41- Sol Tax fr

1 Comisario Municipal (Lad) 1 Comandante Local (Lad.) 1 Secretario (Lad.) 1 Telephone-Telegraph operator (Lad) 1 Tesorero Municipal (Lad.) 1 Maestro coro (highest in Church; Indian; 1 year) 1 Pineal (C^-'-O; I«vV«-? 1 year) Various cantores, Indians who sing and read Latin 4 sacristanes (Indians, 1 year) There are 12 cofradías (according to other informants, too): 1. Virgin del Transito (patron saint) 2. San Antonio 3. Rosarlo 4. Cruz de Hombrea 5. Cruz de mujeres 6. Concepción de hombres 7. Concepción de mujeres 8. San Pedro 9. San Sebastian 10. Los Santos 11. Cayita 12. Santiago. In each cofradía there are 12 mayordomos; these are named by the Principales of the. town, who bring the list to the Intendente. The Mayordomos are numbered, and the Mqyordomo lo keeps the santos in his house for the year. In the indendencia I examined the official lists of officials of the two years, 1942 and 1943. It became obvious that there are five cantones (divisions of the town itself) officially recognized; these were later mapped for me as follows: tv****"* *\ f.**'*i Also, 7 aldeas are officially regnized (most of them corresponding to 8 aldeas listed in the 1921 census). The following gives the number of officials I counted: Reg. Auxiliar Mayores —*-1942 "Í94T 1942 1943 Pueblo 3" Ixtupil 2 4 3 Pulay 2 ié 18 Xonoá 2 5 5 Tzalbal 2 6 7 Sumal 2 6 5 Salquil Grande 2 12 8 Acul 2 3 3

$'"^*wV^r-v* •.***"•• sf/Vr Recon. 1944 -42- Sol Tax 9/

The regidores of the town come one from each of the five cantones. The should be five, just as there should be 2 from each of the aldeas. I did not inquire why in 1943 there was only one regidor ' from town; I suspect that the record was incomplete, or possibly I made a mistake in recording. The number of mayores is obviously irregular; those in town (like the regidores) represent the five cantones—or are chosen as from the various <» ntones. In the records, there is a note after the name of ai one of the mayores of Xoncá: "se desertó" and it appears that one reason for the difference' in numbers of officials from year to year is that they are hard to get. The regidores auxiliares, especially those of town,' help the 6th Regidor, who is in charge of getting Indians for vialidad. An official not on the above table is the Agente de Policía, del Pueblo. There were six such in 1942, only 4 in 1943. Notes from the sindico: There are two mayores who are numbered 1st and 2nd who have charge of the rest of the mayores. The mayores are named by their predecessor; each goes out and "captures" a person to peplace him the next year. The Principales of the aldeas present lists each year of the men named to be regidores and mayores» Persons are chosen for their knowledge of Spanish and, in the higher offices, for literacy and intelligence. There is a case of a mozo who has become a high official because of his intelligence. (I tried in vain to get something that would bear out Lincoln1* notion of social classes). Map of cantones of town (see p. 41):

Bipilá Recon. 1944 -43- Sol Tax fí

A Ladina whose house I visited referred to the Indian women

as Niches. I asked why, and she daid "por no decirles inditas."

Later, an Indian told me that the word means "woman" in the Indian language. In answer to a question about conflicts between Indians and ladinos, the Ladina said that 8 years ago, the Indians JtXá

"Se apresaron y querían pegar a los Ladinos" and that Gen Gorado came and shot seven of them.

Houses: Although on the road into town we saw a few houses with tach walls, as well as roof, in town almost all are plastered and whitewashed adobe structures with tila* roofs; some are of pole- bajareque with tile roofs. A characteristic structure in the patio — in almost every patio— is a troje built like a U.S. Colonial log cabin with a wooden "window"- pretty high up; through this window, the only opening, the ears of corn are passed. They are not stacked, but simply piled

helter-skelter. I was told that corn is never stored in the grain. With the Ladinos sindico and the 1st mayor (Ind.) I visited

three houses, and also the cofradía of the patron: All of the houses have altars of the type found to the Sotith

(Chichicastenango, for example). I was told that every house has its altar. In one-room hotises the altar is in the same room as the kitchen; in larger establishments, the kitchen is separated. In

two of the houses the altars had large crosses in addition to santos; in one of these cases the cross was a crucifix. In one <& se there were pictures of santos as well as figures.

In all of the houses, the grinding stone was placed on a large

board (like that seen in Sacapulas) on the floor; the grinding positioi

is always kneeling. Three tenemaste stones for the fireplace--a little off center of the j$.$chen.

A... *.<• "<« Recon. 1944 -44- Sol Tax ?3

Sweatbathsi Every house seems to have its chuj (the local word);

there were few patios in which I did not notice their presence. Then in one large house I was surprised (this was before our Cunen visit) second to find a spacious indoor sweatbath, off one side of the/kitchen of the establishment. The cofradía of the Virgin del Transito has a large altar with but the one santo. All around the spacious room are benches with long tables in f "ont of them. There was an old Indian there, a Principal

whose son is the 1st Mayordomo. He explained that all the cofradías and regidores come for the rituals here and are served.

The following notes were taken in front of the Intendencia, with

Indians and Ladinos around--but the Lad. sindico the main informant: The coinmunity exports a lot of corn. In the milpa, the pachán (digging stick) is used for planting; the soil is prepared with a hoe. The machete is used; there is no implement like the luk*. The milpa is sqaure, and oriented. There are agricultural ceremonias in each cantón of town and each aldea. There are a number of roads leading out of town, to other towns

and aldeas. In the case of only four of the exits is there a cross at the edge of town: (1) Rodd to Huehuetenango; (2) to Chajul and Cotzal; (3) to Sacapulas; and (4) to the aldea Cocop.

There are no large crosses in town,/¿in front of the church, or anywhere•

There are so-called Rezadores, who are zajorines. The year-round there are many rituals in the cemetary.

Carnaval is not an important fiesta; Ash Wednesday is important. Baptism is universal; the Indians usually find Indian padrinos, only occasionally Ladinos. Re con. 1944 -45- Sol Tax ?¥

There is a lot of barter In the market, and apparent;y much of it is not based on money value at all. It was volunteered that a potful of grained corn is exchanged for the pot regardless of the price of corn. Another example is that an ear of corn is exchanged merchants for 5 onions. I was told that juuiriiHxsxKkKagKxgaa go to the aldeas to exchange goods, too. People on the road take a large ball of posol to mix with hot water; also, pinol made with maiz salpor, to mix with water. Tamalitos of pure corn, or with beans added, are commonly made. h^illlV,. - -_ .—- : • ••^pH1 Goubaud's account of the trip from Sacapulas to Nebaj follows: Salimos de Sacapulas a las 3:03 p.m. Al atravesar el Rio Negro por el puente en Sacapulas se toma a la derecha para ir a Nebaj, etc., El camino sube rápidamente sobre la margen izquierda del Rio Negro hasta llegar a la cumbre donde se bifurca el camino: a la derecha va para Cunen Y Coban, a la izquierda va para Nebaj, Cotzal Y Chajul. Se sigue subiendo por bosques de pinos y encinos. Se baja y se llega a una aldea de Cunen llamada San Francisco Chibul. Visitamos una casa india allí. Seguimos para Nebaj a donde llegamos a la 5:15 p.m.

Nebaj queda en un valle rodeado por tres lados de altas montañas, pero especialmente altas son las montañas hacia el oriente y el sur. Hacia el poniente también son altas montañas, pero más retiradas del pueblo. Hacia el norte se abre el valle que conduce a los pueblos de Chajul y Cotzal. Nos paralaos frente a la intendencia y pregunté por el intendente. No estaba, estaba en el rio viendo la instalación de la fuerza eléc- trica. Tampoco estaba el secretario. Salimos a dar una vuelta con Mijoya y nos contó de tantos sitios Goubaud reports on Nebaj as follows:

NOTAt • ?/•• DK AORlk, 1944, VKR DIARIO NCBAtf ?r ALTURA i 1920 M. (TKRMKR)

COMAAOAt ALTO* CUONUMATANCR (TKRMKR)

PORkACI0*Nt MUNIOIRAlf I5508 LADINA» 99S LKNOUA CSRAHOUA* I0¿6 (1940) URIANA, §¿9* INDIA* 12510 • iNoTacNA, 12242 RURAL* (ENTRAN*)

Mc iNfORMO* MM INDIO «UK MAOfA «100 OORAAOK «UK Kb RUKOkO ROTA* 0|VlOl«0 KN OUATRO OANTONKO* kkAMAOOO* CALPULES* PCRO MC 010* 8 NOMORKO OK OANTONKRI •AT1TA0A ¿AATRAk RORAONIW TWA ROkARUk OIRIkO WlTOAk OIMO«MOk

EN kAO OOrRAofAO HAV CA OIOUIKNTC OROANlIAtlóTlt 0 A I. M I R T 0 'MA* I WKFK HAY 12 torRAofAt* RAM tut O'M A «2 4€W% PlkKTA OK tAUlfAN.ro KN tAOAO «UK TOAMCRTO'MA-5 JtrK NAN TCNIOO tOrRAOfA RARA Kk AOWA *UK OK UOA T J T U T j MCRTO'MA - NUWKR KN kAO OOMIOAO OK kA OOrRAofA* MtNTKO «UK OIVIOKN A NK0A4 OK CWNKN • Ulk OK QulOMK* • j I I I T l| B I k A -

•N A m$ T / I 0 M k* EN TOOAO kAOt OAOAt OK UNA A DOR ORUOCO» MMNRlNRlt EN TOOAO kAO OAOAO VIRTAO TCMAROAk* UN ORUOtrUO KN UNA OAOA OK OOfRAofA* EN kA tORRAofa OKk *SKHOR A RALEADO- UN OAUOiriJt* JC^'kcl-vM rt^rtj K.T TU* «-UnroU \ <*Ct\ l¿ ¡t% t ,J

FuiMft A kA tOkKOlA KOTA.AN KN MI.A ^ ^ „ ,.,AI#1L. 0|f „ .„„#„ «„ KOPAfiok OK OONOCRTOO MUV ROR CNOIMA DK kA MCNTAklOAO OK kOt RRKOKNTKO* CO*ff? ft>tt ARIRTCNTCR A CRTA MISA OKk OOMINOO* ERANI 12 tOrRADKO MOMRRCO* 16 OOrtAOKt MUtfCRKR* 4 kAOlNOO NOMORKO 6 kADlNAO MU4CRK0 40 INOIOS NOMORKO

EN Kk CAVkARIO 000 ORUOKR RRANDKO KN Kk ALTAR» VN *0KR0R ARAkKAOO* UN ORUOI- RIJO, V DOR ORUOKOITAO»

EN UNA OAOA INDIA VI I OOKINA* kA RtKORA DK MOkKR OOORK UNA TARkA KN Kk OUKkO* EN OUARTO OK OORMIR (T) ALTAR OON.2 ORUOKO* CARA OON RikARts UAORADOR Aofi

TROtfKR OK TRONOOt V OK TARLARt IlilH1 1 ,~T"?'< *T L) f »* '

AktUNAO RAkAORAR IXtkKOIII Wd A «' K N *A >NUIRIk, T > t' TCMAOOAk T/ I K «NAOUA ^ K R R A • OAOO N A k 0 A k • FA4A t A R U R I • • RANTAkO*N *0« U T I «tUTK B t O A k a OOMORKRO t I N T'A «OINTA N E • NRMRRK J" K N «TINAJA•TINAJA I (0 R • MU4KA t R I T j» AOIOO MU t II :J N A< AOIOO OCROR» T A N f I j • ORAOIAO Rosales reports on Nebaj as follows: 9é Nebaj es un pueblo grande como con 3000 habitantes, entro los cuales habrán como 500 ladinos (según cálculos que hizo el duefto del hotel o Pensión donde nos alojamos, don Fransco Micoya, de origen español), tiene varias calles, éstas son rectas y casi planas, con muchos montículos en las orillas. El seftor Micoya nos llevó a conocer el pueblo y mostrónos muchos sitios arqueológicos. .

Marchamos con Tono a ver las ruinas de Nebaj, las cuales están en las orillas Poniente del pueblo y a pocas cuadras* Tono tomó nota de todos los montículos que vimos. Al regreso visitamos algunas casas indígenas y tomamos los datos que creímos necesarios a preguntar. Entramos en las oasas con el pretexto de oomprar un guipil indígena del pueblo. Al regreso de las casa3 marchamos a la iglesia a oir el sermón del cura párroco del pueblo. El es un espaftol, según notamos por su espaftol que hablaba. En seguidas fuimos al mercado que empezaba llenarse de gente del pueblo de los circunvecinos, como Chajul, Cotzal, Cunen y de las aldeas.

Las mujeres se tapan con una tela blanca con caballitos de un solo color. %4 -37- Sol Tax 7V

E'n, Quiche» This ás a Quiche-speaking municipio in which the larger proportion of Indians live in the hills, scattered on their farms, although considerable numbers live in the town itself. We stoppe4 S. Francisco first in the largest aldea,/Chibul (Chiúl in the census), where there is a very small "center" with a school, but in which the people live scattered over the countryside. We stopped in one house here» Later, we stopped in town, where we were pleasantly shown about by the highest Indian officials. There is a juzgado indígena here as in Sacapulas, with the following officials: Alcalde lo *" 2o Regidor lo 2o " 3o 4o " 5o " 60 Sindico Mayores lo - 14o (used to be called alguaciles) In addition there are 16 auxiliares de le intendencia, 2 of whom are Ladinos, the r§st Indians. In addition, there are auxiliares in the aldeas: 12 in Chibul 10 Pericón 6 La Hacienda 4 Barranco 2 Sta. Clara 3 Xemanzana There are four cofradías: Candelaria, Rosarla, San Juan, and -- San Francisco» In addition, there is Esquipulas kept in the house of the alcalde lo. Each cofradía (except the municipal) has eight officials, Cofradía lo, and 2o; and Mayordomo lo to 60• The present alcalde lo is Domingo Gonzalos» He said he had served as mayor (or alguacil), regidor 3 times, and in the cofradías Rosarla, Candelaria, and San Francisco. From the time one is alcalde

he is called a "principal", and, "all eld men are principales"; tr

all this it is fairly evident that the organization is much like that to the South, with a xaxfcac "ladder" of offices lnclxiding both religious and civil. The cofradías are iquite elaborate; iiuex each has many santos, some of them in glass cases. The cofradía changes hands annually, and the santos move to the house of the new adt cafradia lo. The town is divided into 2 "cantones" or barrios, San Juan and San Francisco. The dividing line is a north-south road, with San ""'rancisco to the east and S, Juan to the west; the Church is in san Francisco. When I asksd the meaning of the term "calpul" the answer came immediately—that is the word for cantón or barrio. The Indian men wear an all-white costume reminiscent of the valley of Mexico, wflith the white shirt hanging over the white drawers. This is curious because none of the towns around have anything like it. Grinding: The grinding stone was on the floor, or on a board (like that of Sacapulas) on the floor in all the houses we visited. There are three tenemaste stones, and no hint of the ^acapulas "horno" that we saw. Sweat bath: Very common, and about every housed seems to have one. In town we saw that they are built into the house, on one side of the kitchen, and we were told that is the universal way here, the reason being that with the sweatbath inside, "no pegue el aire" when the bather comes out. Nevertheless, the house in Chibul had an outside sweatbath, and the owner there told us that they -sometimes sleep in it for warmth. The altars in the houses have santos rather than crosses. In Chibul, the family was winnowing wheat, and we were told that the wheat is eaten in two/ home-prepared forms: it is mixed

Vs!* -39- Sol Tax Recon. 1944 99

with corn in tortillas, and xeca bread, is made. The milpa is hilled (calzado). 7*6 í-uk* i% »oX \)iett. In the Chibul house, there was a spinning wheel for woolj the man said he spins wool, but does not weave; other Indians weave wool. In this house also, they make candles. In the Chibul house, also, there was a sort of subterranisan pit-house for the storage of lime.

Rosales reports on. qunj Salimos para Cunen a lar. 8 a.m., llegamos a Cunen a las 11:30 a.m. Tan pronto coi.io llegamos fuimos s ver el Juzgado indígena mientras que Tono se hablara con el Intendente ladino para que nos dieran euxllio para visitar algunas casas indígenas y tomar algunos datos. il Intendente llegó pronto al juzgado indígena a decirle al alcalde que nos dieran los datos que necesitábamos. Priioro fuii-.os a la Iglesia, la cual es de construcción colonial. JS1 santo patrono es la virgen Asunción -- si bien recuerdo -. lin las sacristía vimos un cuadro al oleo de la crucificación de Cristo y de los dos ladrones, wuchos trastos de plata. Nos dijeron los informantes municipales que allí llega el cura de Mebaj. En seguida visitamos el mercado que estaba lleno de gente de los pueblos vecinos. Mientras caminábamos por las calles, hacíamos las preguntas a los municipales que nos acompañaban. Visitamos algunas de las cofradías y casas particulares»

L anco :\ <í .> b v í t K i. r /to Goubaud reports on Cunen as follows;

Salimos de Nebaj a las 10 a.m. para Cunen. Llegamos a Cunen

a las 11:32 a.m. Cunen está en un valle amplio cerrado por montañas.

El intendente nos puso a nuestras ordenes al Ier y 2° regidor indígena.

Fuimos a la iglesia, donde estaba para salir una procesión de los

santos de las cofradías que habían ido a la iglesia para la semana

santa. La iglesia de Cunen es la mejor joya colonial que he visto. Es pequeña, pero tiene un techo artesonado de madera labrada. Todos los altares son del dorado antiguo. Las imágenes también son

antiguas. El sacristan nos enseñó la sacristía, -th* tkv* tL f&ce¿. k \<^t2 Fuimos al mercado. Después visitamos 3 cofradías.

Ud: áí»i« 16 os AIKII, 1944, VER OIARIO CUNCN

ALTNRAI 1710 M. CIERNEN)

COMANOAT ALTIPLANO TRORTOAL (TERMER)

POOLAOIINI MUNICIPAL, 5*05 LADINA» 982 LSNOOA EORAIOLA, 1079 (19*0) ÜNOANA, IIJ6 INDIA, 4425 • iNDfaciiA» 4552 toMki 4269

N^HICI LAOINOO fÍS# «075- ce CORAíOL 9IT NO HAY OONOOIMIENTO OCNSRALIZ A 00 DEL CALCNAORIO OC LOS 20 OÍAS* EL OEOUNOO RCOIOOR INofoCNA MC 0140 «VI TOOOO KM EBTB RUCÓLO OON *MT •©AT0LI0O0* V «US NO SC METEN A RN/OTIOAO OON M8 «RUJO» «UC RON LOO «UC WOAN CSC OALCNOARIOl MC 0140 OVE KM CHIOUL V EL PSRIOIN, ALOCA OL ONIBNTS OK CUNCN, if MOAN CL OALCNOARIO» /• I OOMIHOO QONSAUc* CM!LINA,KALOALOS| TOMAMOO RCTRAMO 01 LA MMN101RALIOAO IMofoCNAt MlOUCL LUM ICR. RSOIOON (MAMOAR RETRATO) PSONO CANTO» 2" R«IIDOR OIKOO MARTIN* 5BN» RgoiooN # EltOlO QONXALSN» 4 RrOIDOR Y M M KM LA OOOINA> DENTRO DE LA RANEO*

EL RNIMBN ALOALOK IHO^OCNA 8ICM0RC 100 01 10 os OAIA, 200 OS MILPA, 1/2 OB OH»LE*

K D I V i U d i t \ br¡>i'í/(i'„ ^ i k Jkjc^ K>j- , íóé

Aldeas of Cunen; San Francisco Chibul w Boubaud: «OTAD 15 OB ABRIL, IPM# VEN 01 ARIO 8AM FRANOISOO CMII _ (Cnié*k# CMINT) (Akosa oí CVNKN)

AWTWRAI T

C •MARO AI Ai.TlRi.AHO TRORIOAkfTSRMSR)

POBLAOIINI 1*249 i i (1921) VIO I TAMO* OAOA INDIA* COMEN TRIOO* PlSOAA 08 MOkSR EN Bk OVIkO* TCMAOOAk» t DUERMEN CN 8*k* GAMAO OB TABkAO» OOLOH^N OB RAJA OB TRIOO V RlEkSO OR ANIMA« LEO* CAOA OB AOOOS OIN RtNTAR* TSOMO OR RAW A. TRA4E OOMO Sk OBk QUIOMS**

Rosales: Paramos un rato en la aldea de San Franco. Chibul (aldea de Cunen) para visitar la casa de un indígena que estaba desgranando su trigo.

Aldeas of Cunen; El Pericón

ftf*' (Joubaud: PJftfAO 16 08 ADRIk» 19*4» VER DIARIO Ck PSAfOO'N* (ALOSA Ot CUNSN)

AkfuMt t

CONAROAI AkTlRkANO TRORIOAk (TBRMBR)

P00kA0|0*«t (1921) •679* Uro RUIN TE EN Ck P8RI00*N • 70 RAMIIIAO* (19^4)

Ck AWRlklAR t«ofOSNA 08 BOTA AkOBA «00 0140 «OB MAOÍAN 7) RAMIklAO INofOKHAO, ROB VINIERON 8N kA OBRERAO I4N RAOAOA 08 CHtRUlMUkA* ENTIENDEN kA kENOOA UORANTBOA* Ck TRAtfS 8B 08 SANTA MARÍA GMlRUIMUkA* HAT ORA RAMlklA kAOlNA kA «SARTAS» O EX*MASOTAA 08 SOONSkA V OU MI4A* RSkAOION RAMIklAR 8NTR8

TSMAOOAk* A08NTR0 08 kA OAOA, A V80B0 ATVIRA* VlMOO ORA OAOA INDIA* NO A VER I OVE* NADA OBk OAkENRRRI*. O ROR kO «SNOO NO kO ARUM TE*. loz

Aldea PERICÓN» This is an aldea of Cunen, much nearer to. the town Uspantán than to the town of Cunen. It appears to be a colony of

. Indians who came from Sta. María Chiquimula perhaps two generations ago. In the town of Cunen we saw a number of Chiquimula people

who were said to be from Pericón. Pericón itself is a scattered settlement with a very small center in which is an unused school- house and the home of the ex-schoolteacher. There is also the

auxiliary juzgado and a house-kitchen for the officials on duty. In the one Indian house we visited, the grinding stone was on

a board, on the floor. There was also an interior sweatbath, like those of Cunen. The ex-schoolteacher said that there are also outside sweatbaths, and we saw several of these along the road, (It may be noted now that the Chiquimulas in this region are ubiquitous in the same way as the Totonicapefíos are farther South, They seem to have spread all the way across the northeaapart of the Department of quiche to beyond Uspantan),

Goubaud reports briefly on El Pericón, as follows:

PANAMOS KM LA ALOCA EL PCRJOON. ouc ts oc INDIOS OE CHIQUIUMLA. Vi SISAMOS UNA OASA AMT V HABLAM08 CON LA QUE FUÉ LA MAE8TRA OC . n CSOUCLA oc PCRIOIN, AHORA VA NO HAY ESCUELA AHS» SITIOS ARQWCOLí»I« eos AL NORTC k KILÓMETROS DEL PERIOON* Rosales reports briefly on El Pericón, as follows:

^ Antes do llegar a Uspantán, visitamos la aldea de Pericón de Cu- mic¿» " hén, cuya es de origen de Santa Maris a))i Chiquimulá. Hablamos un rato con la que fué maestra de escuela de la aldea y continuamos naestro camino a Usá^pantán a donde llegamos a las 3 pm. 10 3.

Aldea PERICÓN. This is an aldea of Cunen, much nearer to.the town Uspantán than to the town of Cunen. It appears to be a colony of Indians who came from Sta. Maria Chiquimula perhaps two generations ago. In the town of Cunen we saw a number of Chiquimula people who were said to be from Pericón. Pericón itself is a scattered settlement with a very small center in which is an unused school- house and the home of the ex-schoolteacher. There is also the auxiliary juzgado and a house-kitchen for the officials on duty. In the one Indian house we visited, the grinding stone was on a board, on the floor. There* was also an interior sweatbath, like those of Cunen. The ex-schoolteacher said that there are also outside sweatbaths, and we saw several of these along the road. (It may be noted now that the Chiquimulas in this region are ubiquitous in the same way as the Totonicapefios are farther South* They seem to have spread all the way across the northeaa part of the Department of Quiche to beyond Uspantan)»

Goubaud reports briefly on El Pericón, as follows: • . PANAMOS KM LA ALDEA El. PKNJOO*M. QUE ES OK (N0I08 OK CHIQUlMOLA. frCW VtOtSAMOO UNA OAOA AM? y HABLAMOS CON LA QUE FWÍ LA MAESTRA OK A j(,hP - KOOMKLA OK PENICO*N. ANONA VA NO NAV ESCUELA AHí. SITIOS ARQUEóLO**- •.*"' OOS AL NORTK 4 KILÓMETROS OEL FERIOON* Rosales reports briefly on El Pericón, as follows:

>7! Antes do Hogar a Uopantan, vioitamoo la aldoa do Pericón do Cu- ¡Lilc¿»í. non, ouya os do origon do Santa Maria ft* Chiquémulá. Hablamos un rato con la quo fué maestra do oacuola do la aldoa y continuamos no.es tro camino a Uaá^pantán a dondo lio gamo o a la a 3 pm. f^0^^ Recon• 1944 -46- Sol Tax '03

Uapant&nf Quiohé» There is something curious about this municipio» There is the small town in which live, for the most part, Uspanteco Indians (whose language is pretty clearly of the ..uiché-group)**»^- The municipio as a whole has Indians scattered over the monte, in

aldeas, but as fa as we can gather, these are chiefly Indians of Sta. Maria Ghiquimula. '.Ve viere given the names of five monte cantones or aldeas.^'Two of Ehem, Quisachal and Chola, are entirely Chiquimulaj

another, Makalajau, is mixed Quiche, and Ghiquimula; awixkloBxaduMUl tot» the fourth, Pinal, has both Ghiquimulas and Uspantecos; and the

last, Chicubl--at the edge of town--is part Ghiquimula and part Ladino and Uspanteco (but I'm not sure of this last, for my notes

are ambiguous). There appear to be only a few Ghiquimulas in the town itself. Our observations, as v;e travelled through the country- side, confirmed that most of the people outside are Ladinos and

Ghiquimulas. Uspantan, then, has but a small population of Uspan- tecos fthiefly in the town itself. The town is not divided into barrios, cantones, or anything;

it is one. The sacristan of the church, to whom we spoke first, gave us the names of five "calpules" (the word we asked for); I did not write them down at the moment, and then forgot them, so I had to try again. Two Indians, Manuel Borcel and Manuel Ajpop Pinul, with whom vie later spent several hours, finally gave us the list.

They know the term calpul as something "antigua", and they know them rather as Cofradías. The'five calpules are San Juan, San Fran- cisco, Sacramento, Santiago, and Sta. Catarina. (Only later when we came to Verapaz, did this confusion of calpul ••and cofradía obtain significance for me). I feel pretty sure that these calpules have nothing to do (today) with territorial subdivisions of the town

or of the municipio. In front of the juzgado I tried to get divisions II Recon. 1944 -47-. Sol Tax /o y

by asking for names of the regions in terms of directions and •

got names of places bordering the municipio (Finca S. Francisco to the N.j S. Andrés Sajcabaja, S.j S. Cristobal Verapaz, W.j and Cunen, E.) -- after which we were insistently told that the town is not subdivided» There are six cofradías: S. Miguel de la Iglesia S. Miguel de la Cofradía S. Antonio Rosario Sta. Cruz S. Pedro Each of these six, and each of the five calpules are images in the charge of an "alcalde" and six mayordomos. In addition there is the image San Lucas in the charge of the municipal alcalde.

I did not inquire the ways in which the "calpul" and the ordinary cofradía are distinguished. Apparently in both cases the alcalde

has to spend money for the house and the food, and the mayordomos bear the fiesta expenses. (At least my notes make no distinction in

the matter)• Nor am I clear on the relations between the cofradla-house and the church. It is a fact that there are two S. Miguel's, oneftof

the Church", the other "of the cofradía• and that there is a cofradía for each. Whether the first santo has a duplicate in the cofradía

house, or whether the cofradía has no santo (which is1 in the church) I do not know* Perhaps each of the cofradías is In charge of a santo that is in the church, and there are no santos In cofradía houses; or possibly there are duplicates of all of them. At any rate, there

is this information: Rosario and Sta. Cruz are in the Church, and

each has 7 officials to care for them. The 7 are couples -- man and wife -- the man being the kaxauj'el and the wife the t/ut^ijel. The

woman was mentioned first, and may be primary, especually since Í

was also told that "the husbands of the tfutjujel pay their way," Recon; 1944 -48- Sol 'i'ax io

There is "a. juzgado indígena here, with the following officils:

Alcalde lo and 2o S'indico Regidores lo to 6o these are orderedcbeyond the 2nd.' lo and 2.o. Mayores lo to 28o (but I'm not sure if/fltt&jutSMÜcxlOWUUt Lower ones known unofficially as alguaciles. These are on duty a week at a time, in two teams. A team consists

of Alcalde lo, Reg. lo, 3o, «3o and 14 of the mayores; the second team of the rest. A sindico too, each week. The síndico is literate and acts as secretary of the juzgado indígena. In the church are 3 cantores and 3 sacristanes. There used to he fiscales and chajales, too.

I,n the civil hierarchy, at least, servicio is for one year; be- tween offices there is a year or two of rest; but when in rest (and there are 2 or 3 years of rest) one may serve in a cofradía. This indicates that there is a religious-civil ladder; that there is

is RE. borne out also by the statement that "after being alcalde lo one can be alcalde of a cofradía," and that Principales are those who

have passed through the office of alcalde lo. The civil hierarchy itself is given as follows:

Alguacil Mayor 2o. Mayor lo. Regidor Regidor lo Alcalde 2o Alcalde lo

In addition to all these officials there are four of the Principales

who are "Delgados", named for life by the Jefe Político. These are 1. Miguel Chitop' £xxfian*Í]txA¿juqi 2. Miguel Damián Ajpop 3. Miguel Damián Chitop» (no relation) 4. Barnabe Sepeda They and the other Principales name the alcaldes and other officials in the juzgado indígena on December 1st. -49- Sol Tax /¿¿

Most of the Ladinos in town are said to be from Quiche, Momos- tenango, and Chiantla. Those from Chiantla may be the oldest inhab- itants. The Ladinos celebrate the Virgin Candelaria on Concepción.

Calendar: Besides Chiquimulas, there are 3 Indian shamans who know the calendar: Miguel Damián Ajpop, Miguel Damián Chitop (or is the name Chitoc?), and Miguel Méndez Ajpop. (Note that the first two are "Delegados.) When one is sick these men come to b\irn One of candles, etc. the informants knew the 20 day«names only because he has heard them; he doesn't know which are good, bad, etc. To him, everything is "ellos" — the shamans -- and it looks as if the calendar is definitely specialized information here. lóy

Goubaud reports on San Miguel Uspantán as follows:

V *•/?*• '6 OC ARRIL»I944, VSR DIARIO 8AN viouct USFANT/N

A>fVR*i 1800 M. (TERMER)

COMA*>«At ALTIPLANO TROPIOAL (TCRMCR)

PORLACI««I MUNICIPAL, 14970 LAolNA, 4^42 LCNOUA SRPAAOLA, 4709 (19^0) URRANA, 2684 INDIA, 10428 • tNofoCNA, 10267 «vRAL, 12278 (ENTRAN*) I NO COTA* QCNCRALtgARO CL OONOOIMICNTO OCL OALCNOARIO* SOLO LOO A » Q I N LO 8A8CN, 8C0¿N Mf INFORMARON URO RCRI00RC8 INofoCNAS OON QUIENES MASLAMOA CN CL CORREÓOS OS LA INTENDENCIA CL OÍA QUC LLCOAMOR* LA OCNTC NO AAAC LRR RCSOS, NI OONOC 8t RCIA (Ti). 8| NO LLUCVC RAOAN A LOR RANTOR A LAR 0APILL4 ROPA OC MU4SRI URRANTCOA • HUÍPIL RLANOO ROM OUSLLITO OOMR LA ARUAOATEOA* CMIQUIMULA* MUIPIL RLANOO, DEMXR TTPICR OC CMIQUIMULA*

INFORMES oAR#oe RON CL SÍNDIOO MUNIOIRAL OSNOR MAURO DCLRAORI SORRC R0RLAei6*Nt CN CL RUCRLR RON «ARI TO ROO LADINOR, VCNIORR OCL QuiOMC, CMINIQUC, HUKHUCTCNANRO, V CMIANTLA» HAY 15 FAMILIAR LAOINAR ANTICUAR* EL RUCRLO NO CRT* OlVIOlDO CN RARRIQO* HAT 4 OANTONCRI NRRTC - CHAMAOJ EOTS • BAOAMSP, SUR - KISAOHAL, PRNICNTC - JAOUOÍ* QUEDAN ALRCDCDOR OC LA POOLACIOV

ER r/eiL VCR LA INVASIÓN OC OCNTC DC CKIQUlMUkA CN TOOA COTA COMARCA, OERDS CUNCN A URPANTAVI/ 8TRLL VA LO MI1R NOTAR (1884) RUANDO 01JO QUE LOR VARONÍA URRANTCOA* IRAN A SURCAR MU4ERER A CMIQUIMULA* TALVII TA 8C CFCOTUARA CL PROCERO QUE OOURRC AHORA, QUC NO 8 ON ROLO MU«HCRCR OMIRUlMULAR LAR QUC LLCRAN RIÑO FAMILIAR CHIQUIMULAR ENTERAR, A RAOIOARRC A LA OOMARRA URRANTCOA, NR RS*

• I RRR LA ROCA OCNRIOAO OC RORLAOIÓ*N URRANTCOA ORIRINAL CN CRTA RSQ|R*N, • A Ut «MIRRAOI^N PAULATINA OC URRANTCOA* A OTRA» RARTCR OCL RA fo • EL OTNOIOO MVPJttt* RAL MC 0IW0 QUC ORAN 0ANTI0A0 OS FAMILIAR URRANTCOAR SC MAN 100 A RAOIRAR A LAR PlMOAR OC CAFE OS LA CORTA QRANOC OCL PAOTFIOO, OOMO *£L PAOAVAL", "MR*)/*, 8TA* CSOlMA* STO*, A LA RIMRLC VIRTA RC VC QUC SO QRANOC LA PROPORCIÓN OS CHIQUI* MINVAf SN. UAPANT/M, 00N RELAOIO*N A L08 U8FANTC0AR ORlOINALSO* UNO OS L06 ACQI* OORCR S4t LA MUNIOlFAkf OAO URRANTCOA C8 OHIQUIMULA FURO» OARAOO CON CHIQUlMULA* 8TRLL RA tRMR NUMERO OC MARITANTCR INOIOR CN URFANTAN OSQUN CL CCNRO 08 1880 toMR *«**#EL RKNRR OS 1940 «10428. Os LSNQUA MATCRNA OA CRTS CENSO %$ir NARLANOO ttftfMS (QUC RCRTAN CHIQUIMULAR) V 1**49 MARLANDO "OTRA* (QUS REPTAN U*FANTCRAi(V))« EL Pft0N0Stft8 |pB 8T0LL RC CRTA* LLEVAN 00 A CARO I "PARCOS FRORARLS QUC 8L lOlRMA QUC RC MARLA A L4I,£URFANTANJ LLCOUS A MEZCLARAS SN C*FOOA NO HUV LEJANA FRR • OMFLCTO OON CL QM'ICHE**" (STOLL, TNAO. 1958» F.I42). AtfNQUS STOLL OLA8IPIOO* SN OU CTNORRArfA AL URPANTSOA COMO OI ALEO TO DEL QUlOHS*, CN RU K's'pHl 8FRAOHC (1896) OlOC QUC SOTA* MA*R OCRCA OCL POMOMOMÍ V L* TRATA CN OICHO LIBRO* PCRO 00*L0 OA OOR CRITERIOS RARA ESTE OAMRIO OS RFINIO*NI (I) SL FRONOMRRE PERSONAL 2 FSRSRNA PLURAL I PQKONOMÍ rfATAS* UsPANTEOAl ATAR ATAR, I (2) SN QUE EN LOS IDIOMA A OSL QRUFO QUICHE* LA FUNCIÓN VERSAL OS LA RAIS OJ U I; NA SIDO REOUOIOA A UNA PARTÍCULA, V SUSTITUÍ OA POR UNA RAt*S OlFSRSNTS W* • Jt EL USPANTSOA V SL poKOMOMf USAN LOO oos w u i* Psoo oíos TAMoisN (P*I94 I898) •EN OONTRA OS S*STO OOURRS QUS SL LSJCIOO TIENE UNA EXTRSOHA MM8MM8M MUMHW -%, «ON LOS IDIOMAO DEL SRUPO QUICMS**" t«fA FUS* LA IMPRCRION QUS MS 014 OVENOO HARLAR AL RESIOOR URPANTSOA SON SL M0I00R ONIQUIMULA* NlNQUNO PAREOfA CONOCIENTE OS «US FUSSSN 000 IDIOMAS WfJt tWI ESTUVIERAN HAALANOO, O 008 DIALECTOS* CON «JUAN RCOOQIMOO UM PCQUSHO it f

NOTA» 16 OK ABRIL, 19%^» ven OIARIO SAN MI0UKL UBRANTAVI (R.J)

VOOAOULARIO OS LBS DO* OIALKOTBB. YO OKNT f «US KL OMIOUIMVLA tUC MK KBTABA DAN00 «US MACABRAS 8K Wvi ANTK8 PC TKRMlNAAlO. A«uf VA» V MK LLENADO LO «MK FALTA OCL OHIQUIMULA OON CL VOCABULARIO OS STOU. ( »95S, RR.46*84) KM «UlBHK*. ite^HlM qifi^uiMMU PABKRTCIBB EN UBRANTKOA (o«aaaiR«)| « I N A « A T J I MOMSRC N» K A M MI RARA ANM'A IJOK MU4KR N» T ) ü Tj MI MAMA* KA «A 0A8A I* M A M MI ARWKLO TINAMIT flNAMlT RUCÓLO «• A T I T MI ABÚKLA ROT R f«* T HUIRIL «N» A T S HCRM.MAVOA VARÓN « • UN (STOLL) NAOUA •• R U N HCRM.MSNOA VARÓN RAO * RAJA W» AN A M8RM.MAV0R MKNOR MKMI • U T OUT* RAHUKLO I- j I RAL MUtfKR AL HKR.NAT.VAR<

R U 'l# «• A T O HKRMANOO OCL MIOMO 0KX4 R K TA O A» jmNMMMJIMMM «• OOMORCRO •• K U N HKRMAN06 BIR* BCNO(f) Qt A O1 - RWCOO I N- M A 4 O MI40 »• A R • O A L MUMMM* Ml JA (?) R»A O I N RADRK A MttfA W» A K I L A L MAORI A MI4A «••RAM NORMANO OCL RARA I »• T | I AM NORMANO OK MAMA NA NAR I N* V A N MARRARA !• R V N T) I) Tj NA* MAMA "f tH H í\ S C A l ~ ^ c

C/UlrcU ^Acer. Ea.^t.

Rosales reports on Uspantan as follows:

Frimoro rial tamos la Iglosia cuyo santo patr&n oa 8an Migual, ol out so oolobra ol 8 do mayo. Doopuéo ¿ulmos al Juzgado do lndl- Mftas. Lo> «mploadoo do ahí no» dieron loo datos quo nooosltába- mos, oon doi do olloo marchama a Tí altar algunas caiaa partícula- ros «1 coman torio y por ultimo ol morcado. Compararnos manía • y la a dimos. Como a laa 6 pm. llagamos a la posada y onoontramos onformo a Tomo, tas alojamos bion , comimos a las 7 pm., osoribl mi Diario dfl día y salí al par quo a oir ol oonciorto do marimba quo ••ta- ba* dando por sor día domingo. Recoil, 1944 -50- Sol Tax /¿J<

San Cristóbal, A.V» This is a large, Pokomchi-speaking municipio" that extends from the Chixoy river up into the highlands of Verapaz. It is a mixed-type municipio, with a fairly large Indian settlement in town and the greater part of the Indians living in the country,

much of which is divided into fincas of large landowners. On the way into town, we stopped twice in the tart lands of the large finca La Primavera--first in one of the first houses after leaving the Chixóy, and then in a settlement called Baleu (Valeu in the censvis)» some 4 leguas southwest of the town. We walked around the town with

an lxxJritt»txgixafc Indian official assigned to us; he was not a good informant, and we did not learn much.

Grinding table; We found grinding tables in every house v/e visited; in most cases it seemed a very permanent piece of carpenter- made furniture with edges that gave it the appearance of a shallow,

open bos. In one house (of a Ladino from Tactic Mving with a/ local Indian woman) there were two kitchens; the one that was being used

temporarily had the grinding stone on the board on the floor--and while this is obviously exceptional, it indicates that women do not think it impossible to grind while kneeling. In another house the

stone was on a sort of bench rather than the usual table. Fireplace; With the exception of the one kitchen of the Tactic Ladino's house (where there was a raised fireplace), every house had

3 tenemaste stones. However, in only two cases were there actually three atones; in two cases there were three piles of brincks, in one

case two pots and a stone and in another two pots and a pile of brioks,| and in another three pots.

The grinding stone is the deeply grooved variety used in eastern

Guatemala; later we found that that is where they come from (S. Luis

Jilotepeque).

^Éíár'SÁ Recon. 1944 -51- Sol Tax m

Sweatbathi Míe saw no sweatbath in that first house near Chixoy, but they are common in Baleu, and we found one in every house we saw in town. They are outside structures, house-form, with the fireplace in the year instead of a front corner. Tools; The hoe and machete are used. In the house near Chixoy we were told that the calabazo (a hooked machete, factory-made) is not used here, but is used in "tierra caliente" near the river. In Beleu we saw the calabazo--used there despite that it is ciblder and not warmer country!--and it is clearly not a luk* . ilie described the luk* and our informant thought we referred to a home-made substitute for the calabazo, a chizo (hechizo, doubtless) that may or may not really answer the description} it appears not to be common, anyway. Here they hill (calza) the milpa*

Houses; In Beleu the house was of bajareque-thatch with 3 windows. In the town, the bajareque houses have no windowsj but many Indians —apparently the rich merchants, of whom there are a number in the rope & pita business—have elaborate plastered-adobe houses, of course with windows. Altars; In Beleu there was an altar with a santo and three crosses. In the Tactic-Ladino house there was a fine altar with a santo and i a large cross; in a poorer house, there was but one cross on the J altarj in a wealthy house there were 3 large santos and 3 large and

one tiny cross on the elaborate altar* ; Calendar; The 20-day calendar is obviously known here only to the. zajorines. Our guide, the 4th Policia, took us to the houses of

several old men who "know" (you have to be born that way to learn, he said) but they weren't home. All of the Indians we talked to seem to know that their language Is

pokom chi' and that of Cobán, Kekohi*. /// Goubaud describes the trip from tfepantán to San Cristobal as follows: Salimos de Uspantán a las 7:40 A.M., marcando el carro K. 162.2. El camino para S. Cristobal Verapaz es bueno, sólo en tres partes hay trechos de camino de piedra sin capa. Pinos y encinos con en Depto. Guatemala, a 6,000 pies de altura. El camino desciende suavamext e pasando por la aldea de Chicaman, K. 173. Cerca de ahí hay 2 montículos. En K. 178 un montículo. Pasamos la finca San Luis la Cruz. Esta parte está habitada por ladinos, casas de madera, tablas, a la vera del camino. Llegamos al campamento del maestro de caminos a las 8:45 a.m. El campamento bien instalado, casa de tablas de madera, tela metálica, etc. Vive con su mujer (Lavagnino) y su hijito de 7 meses. Bajamos rápidamente y llegamos al Rio Chixoy a las 9:45. Kil. 194. Aquí el rio se ha llevado los puentes antiguos y uno moderno. El paso es por un puente de madera provisional. Están los restos de un gran puente llamada La Union, hecho en tiempos de Barrios. La subida del lado de Alta Verapaz esta muy bien trazada y el camino es bueno. Vegetación de pinos y pajonal. Rocas calcáreas. Paramos en casa de un indio donde una mujer ladina estaba tejiendo un petate. Se mostraron muy amables. Seguimos subiendo y luego bajamos un trecho y el camino sube dejando a un lado, hacia abajo, la casa de la finca La Primavera. Pasamos por la aldea de Baleu y bajamos a visitar una casa india. Recogí unas palabras en lengua pokom. Llegamos a S. Cristobal a las 11:10 a.m. Kil. 224. Paramos en la intendencia y hablamos con el intendente. HX.

Rosales1 report of the trip from Uspantán to San Cristóbal follows: A las 8 a.m. salimos para Cobán. Antes de bajar al rio Chlxoy visitamos al jefe de caminos del tramo Uspantán-Chixoy, quien nos obsequié con una taza de café. El y su seflora nos atendió muy bien. Minutos después atravesamos el río por un puente provisional porque el que estaba había sido llevado por el río en el invierno pasado, según nos informaron en el campamento. El puente provisional estaba junto a los restos del que se construyó en 1884. Pasado el río, parte ya de Alta Verapáz, creció la frondosidad de las montañas; atravesamos la finca.(La Primavera"; en algunos de los ranchos de la finca encontramos a una mujer ladina tejiendo petates de palma. A las 11:30 a.m. llegamos a San Cristóbal Verapás. Ahí me encontré con Alfredo Leraus, está de Instructor de milicianos. La Municipalidad indígena nos dio un policía para que nos acompañara a visitar algunas de las casas indígenas del lugan Antes visitamos la iglesia, la cual es colonialjlonial y de gran magnlri-magnifi- jCc*-*»'b*v<íl >-e.j5orU tita* cencia; sus imágenes son de perfecta escuiltura. -h\» cUvr^v taícei- I Qoubaud reports on San Cristobal as follows:MM í ~*

*•?*• I? — ANNIV, I»*** ww ••**»© •AM CNINTANAL (¿AMAN) y»

ALYVftAl tilt M» (SAPMft)

OMAMAI MANTARA* OAkIIAt (TCftMC«)l tNMNCN «NN PINO (SANNKR).

PNNLADIANI MUNICIPAL, I0996 LADINA» »5? tcNAWA CSPANALA» i M99 „J§<0) «ANANA mé INAIA» I665Í • INNOCUA* JdfS? i?* , • fttfNAfc I4W (C«T«AMO 18 *¡ • •>

- t-i l^fNTCNONNU MC NNNfl «NC AL «ANA» UNA OALLC (ft tL PUKOLD HANC ALANN ?•„___ #P INNIM CNNMTNAAON PI «UN ILLAS M NANNt V NNA "OAMPANA*" 0141 CL |NTCNACN< ••I a«KWNINO LA ««NNIQUtl PAAAN0O #J A LN3 INDINA» LA VCMOll «N LA «INDA •QUC NLASK DC CAMPANA NKNA*f Ml. 1944 \ -52- Sol Tax

'Lb >.' '"UxiUiJ^. - - |f gpbftnC A. V. This is a very large munciplo, taking in a good part of the entire N.W, corner of the Department, The city is near the southern extremity, and considering its reputation, is a supprising| small town. The town appears to he mostly Indians, who-work in the, surrounding fincas and of course also have trades, etc, and some lands of their own. The coffee plantations begin even in the limiti of the town itself, and extend in all directions; but they seem to thin out in the North, where the altitude falls, and the northern part of the municipio seems to be rather sparsely populated. As a matter of fact, the densely populated part seems to be in the south,| near Cobán, in a very restricted area, #g Our knowledge of the municipio comes from a short survey of the town (after we had seen Carcha and Ghamelco) and a trip to the finca '^j Siguana to the north. We also obtained information from several <;» finqueros, of course. Finca Siguana is a few kms , north of Cobán. On one side of the road therel is the house of the owner (Wellman, who I believe is expelled--in the\] house there is a Ladina woman from ¡Quezaltenango and some children) and no Indians live in the immediate vicinity. The woman told ne that the Indians live in small groups of four or five houses scattered v| through the hills, and they come to work when notified. A foreman of fj a work-group told me that they work two "weeks a month. On the other side of the road there are (1) a chapel in which the Wellmans are buried; this is bare of santos, only a German Bible on the table in front, (2) An Ermita, a large bajareque rancho within which there is an altar in front of which are many pots of 0ut flow* On the altar is a large Christ in a cru»iflo glass case, with a oro¿$v" on either side. Outside there is a «mall ce me tar y (with burial with head-to-west, (3) below are three Indian households—two fairly oleJVj'^

^^mtt/i-UiiiiiH la». fRecon. 1944 -53- Sol Tax //^

together, the third separate and alone. We visited this third-one? I went to the finca house, while the others vainly sought admission to the other two Indian houses. In the Indian house, there is an altar with santo-picture, and a cross on either side of the picture, one a foot high and the other a few inches. The grinding-stone is raised to waist-level, the front leg on a pole, the back ones on a table. The stone itself is shovel- -fil shaped, Jilotepeque-style (and doubtless origin). There are two fireplaces: one is raised on a sort of table covered with mud and lime, with three stones above. The other is on the floor, with but the three stones. There seems to be an extraordinary number of hAavy china dishes around. There seem to be no sweatbaths here. Agriculture: Indians were planting corn near the house. We gathered that the owner of the house we wisited was worfejff on his fa-m with two helpers. The land was a burnt-over slope, that had had no further preparation. 6-foot untipped digging-sticks were being used. Each man carried a small bag slung from the left shoulder to the right side. They were working from the top of the slope down, every three or four feet digging a six-to-eight-inch hole. They took a small handful of corn from their bags, counted out exactly six seeds, thre them into the hole, replaced the remaining seeds in their bags, then pushed just a little earth back into the hole. That was all. There was apparently no intent to form rows, but since they planted at pretty even distances, one could see rows both ways if he stretched Ms imagination a bit. In town there are two kinds of saint-houses, called cofradías and- ohinam respectively. The chinam were certainly once connected with the barrios (Gualberto Cu, and Indians in Carchá--where they still RéeonV 1944 ¿54* •Só£'iaxf

have that connection—agree on that) the ^archá Indians said that

in the time of Barrios when titles to lands had to be taken, the CoDán Indians neglected to get titles for the Chinam houses,, and so lost them) but such a connection has now been lost. Now th* nMwsi*

5"»^ cofradía look pretty much the same. In both cases, the santos move to the- house of the new caretaker, when he changes—and this can be in any barrio. In both cases the santos change hands on JanuaryJ 1st» The Chinam santos, hov/ever, change hands every year, while the cofradía santos stay as long as the Mayordomo wants them, or until he

can find a successor. In some cases the MD has other MDs to help him; in other, one man alone has the cofradía, just as the chinam alone takes care of his obligations. In both cases, fflowers at the altar are changed on Saturday. In one case that we saw (in which there was' a chinam and a cof-

radía in the same house) 5"hired"women (mozos) were grinding for a fiesta in the evening; we were told that 12 men and 12 women "mozos", all told, would help. (Rosales wrote down further and more specific notes).

}'* ^Xfs^' •<8;íii.'.:¡;'.::;,,?!'í-,'i*!'ii //¿

Rosales reports on Cobán as follows: A la 1 p.m. salimos de San Cristobal y llegamos a Cobán a las 2 p.m. Visitamos la iglesia de la ciudad, la cual es muy grande, colonial y de mucha magnificencia. El sacristán de la iglesia nos llevó a conocer el convento viejo que construyeron los primeros padres de esta parroquia. Fuimos a la jefatura política a presentar nuestras credenciales y ver un algún mapa del departamento. El jefe nos proporcionó uno y lo llevamos a casa para sacar una copia. En esto estuvimos ocupados durante la tarde y también fuimos a la Intend- encia a traer otro mapa del municipio. Partimos a conocer algunas de las fincas cercanas a la ciudad. Durante el resto de la mañana estuvimos visitando algunas de las casas indígenas de la finca Singuaná, la que dista oomo 5 ó 6 km. de la ciudad. Hubimos que caminar un km. a pie porque no paso" el carro por el camino estrecho y de herra- dura que conduce a aquella finca. En el camino paramos un rato mientras pasaban unas muías - como 50 - cargadas con café. %t una de las fincas vimos una máquina que estaba desgranando oardamón, planta que se cultiva en pequeña escala por aoá y cuya semilla se exporta en oajas. En una de las casas indígenas que visitamos nos o erraron la puerta por lo que no pudimos ver sus interiores como queríamos. Notamos muy bien que los indígenas de por acá no hablan el Español cuando se les habla, sino contestan siempre en Quechi; pero esto acontece más en las mujeres. Ill Rosales, on Cobán, continued; Por todas las partes por donde pasamos vimos muchos cerritos ai cuyas endonadas se cultiva con maiz y otros. También esta es la tierra de los siguanea (hundimientos de tierras, los que se forman con el agua que se filtra y moja las partes calizas del subsuelo). Regresamos como a las 12 m. Después de almuerzo sacamos una copia del croquis del municipio de Cobán, el cual nos fué proporcionado por la Intendencia Mpal. En seguidas fuimos a devolverlo y trajimos un libro de resgistro de las fincas para saber del número de habitantes que tiene cada finca y labores del municipio. Pusimos estos datos en la copia del croquis indicado arriba. Todavía nos dio tiempo ir al mercado de la ciudad donde encontramos a unos aguacatecos vendiendo cebollas y ajos; éstos productos los venden de igual manera que en Panajache1 - por manojos de a 10 y de a 20 trenzas respectivamente. En el mercado pudimos notar que algunas de las indígenas nos respondieron en Español; creo porque tenían interés de vender sus productos agrícolas y otros.

-¿eoUo br, s V*á tic* , ¿t f6| a- ° <:*£*. La Yvp* 4e IOí A*i*i/j\rt* ; Laii*u

Corte h[ec\.Ab dz X«. / á. | i' • ÍAJA. CííTti e»v Co\i:e, m

Goubaud reports on Cobán aa follows; En la mañana vino a la pensión Alberto Puentes Novela, naturalista por afición, quien está administrando tres fincas alemanas intervenidas muy cerca de Cobán. Le pregunté algo sobre la distribución de población en la Verapaz y me dijo que los indios vivian dispersos en los montes, y que una serie de casas en los montes se llamaba K a 1 e b a 1» Se usa este término para designar a una persona que vive en el campo (rural vs. urbano). Fuimos a ver al Jefe Folítico General Fidel Torres. Se mostró muy amable, nos dio carta para las autoridades municipales, nos mostró un mapa grande de la subdivisión de las tierras en la Alta Verapaz, mostrando las fincas. Trabajamos en casa de Doña Lulu Heampstead haciendo la copia del mapa. Yo me fui a las 4 p.m. pues tenia un compromiso de tomar el té con F. en casa de Koester, en la finca Chimax, Koester es el inspector general de las fincas intervenidas en la Alta Verapaz, a cargo del Banco Central de Guatemala. Koester está muy preocupado por la gran enfermedad que ha aparecido entre los indios de Verapaz (paludismo) por ir a trabajar en caminos en regiones bajas y muy mal sanas. Teme Koester que el paludismo se vaya a estender a toda la Verapaz. Goubaud: "f

NOTAS 29 AORIL 1944. VCR DIARIO ^ v CORAN

ALTURA* 1520 M. (8APPER) COMARCAS MONTANAS CALIIAO (TCRMKR)I BOOOURO OON PINOS(8APPER) POOLAOIO*NI MUNIOIPAL. 4416? LAOINOO* 4792 LCNOUA RSPAHOLA, 4820 (1940) Uno ANA, 8001 INDIOS, 99969 * INAI*OKNA, 99287 RURAL, 52696 (ENTRAN*) J8 LOO OATOO OONOIONAOOO A*UI* OK REPIERRN A UNA RNTRRVIOTA OON (¡UALORRTO CU* Fu/ UN INTRRROOATONIO OIOTCMJCTIOO OUORIKNOO LA MAYOR PARTS OK 22 PUNTOO OUR RL OR* TAN TRNI*A ARUNTAOOO RARA INVROTIOAR CN OAOA LOOALIDAO OK QUATRMALA*

TRUCOUK V CONTAOOI TOUROUR NO* 50 ORAMOO OK CAOAO* "OINtUKAR* OON #N MKOIO OR PLATA* CARNAVALI ANTCO OK OCLEOAAOA MEJOR* LOO OKI. MKROAOO OOMRRAN OAOOARONEO* 80 MEAfAN OON RLLOO* PlCORA OC MOLRRI NO OC WOA LA RALAORA MKTATK OINO N* A?* NAHUALI NO OR OVK KOA RALAORA* l|K « I N N U L •> NOMORC OK LA RNPRRMROAO* ll CALRNOARIOI NO KXIOTK AHORA* EN RAN ORIOTOOAL V* of* Ci 8.CRI0T00AV LO SAOCN, UOAN «CM ILLAS OK RALO OK RITO V CRISTAL* NOMORCO OOOLKO (DUAL OWRNAMKO)L NO OC USAN* ENOOAMIA OKL NOMORKI NO* CALRULI NO OC WOA LA RALAORA* SK OSA M O L A M RARA OARRIOI'OONOC OK NRUNRI POOOLI NO OK UOA LA RALAORA {•«•aMK*MRULB)»aNaait Ml COTC ALIMKNTO* TAMALITO • ROT/ (MASA PERMENTAOft) TO* «0*» CN VRI OK TORTILLA* RANA LAO PIRITA'^ RARA LAO OIKMORAO* JU1' U T, OON PRtJOL, RSI i

G-c. b i~ v .v r- •<. |j n t- X U A c v* *•*.-. . tv ^ a < <• •-. t. .i v I NOTAS 25 ABRIL 1944, VCR OIARIO COBAN (p*2)

CorWAofAO» JNPORMEO OK ¿UALDERTO CU* HAY OIKTK OOPRAOTAO OK OHNAMRO, OK LLAMA OOPRAOCA OK OHNAMIL* El> RRINOIRAL OK LLAMA O K N I L > OAOSOILLA, PRINCIPAL, CL PRIMERS MAYORDOMO* LAS SICTC COPRAOI*AO DC OHLNAMKO SON OR LOO OIKTC OARRIOO* SANTO OOMLNO VA CB ORNIL* ANTRO OC 1871 OAOA OANTO 0 OOMRAOIA TCNTA 01 OAOA RNORIA* EL OOOIRRNO RESALó* LAS RRIRICOADRO OR LAO COPRAofAO* LAS OOPRADTAO RNTON0CS OE'PURRON A LAO OAOAO PARTIOULARRO* A NORA NO IMRORTA RN OUR OARRlO RSTR*N LAO IM/ORNRO* CMINAMRS* ANTIGUAMENTE TENGAN OUR ORR ORNTR HONRADA* OAOAOOS, MOV BSSM OON OHINAMRO OUALOUIBR RRR80NA OUR «ULRNA HAOCROR OAROO OR LA OOPRAOFA* VLYRN 4UNTI HOMORCO V MUJERES OHINAMRO 8 IN OAOAROR* ANTRO OAOA OOPRAOIA TCNTA TCRRRNOO RORRIOO DONOR OR BRMORAOA MATI OUR OK VCNOTA V LOS PONDOS RNTRAOAN A LAO OAJA8 OR LAO OOPRAOTAO* TRNTAN TRRRRNOO RN TIRRRA PRTA V CN TIRRRA OALIOA OONDR OR OAN 000 OOOSOHAO* SR RRCOTARAN RON000 OR LA OOP RAO I* A AL INTRNROK OR 100)1(0 • Hov TOOAVÍA RO OURNA RNTRAOA LA OR LA OOPRJ of A OR EL CALVARIOI LLEVAN LOO PRIMRROS HURVOO* LAO MKJORRO MAIOROAO, MM TOTAL OR UNDO 70 A 10 00* OR MATI OUR HOY OR ARROPÍA RL OHINAM OR ROTA OOPRAofa* OROANJIAQION, of OOPRWAO. EL OUR OR RNOANOA OR UNA «•""'*•<"" A umwmámwmwm # 9 6 MAO OUR PORMAN LA "OlRROTlVA* O A N I L *OIRR0TOR"* 2*. J t 4 # J | 6» J • OR RNOAROAN OR RROOORR MAYOROOMOO* EL OALVARIO TIRNR OOMO 400 MAV0N00M00 OON LO MRN08* At RRIMRR RCZO LLRVAN 9 A '0 ORNTS* RARA LA PIROTA ALOO M¿0, OR HAOR LA PICOTA OON OINRRO OR LOS MAYOROOMOO* LA UNlOA MOLESTIA OR TENER OOPNAOÍA RO OAR RL QUARTO V LA OOMIOA* TOOOO CONTRIOUYRN POR IQUAL* EL TESORRRO RO RL 9RR MAYOROOMO R OJI L* EL 2*, HAOR LA REORPOIO*N* PUNOIONEO OR MAYOROOMOO» O E H I L, ORORNA V DANDO VURLTAO* 2*, LA RECEPOIO*N, V OAROO ORL OINRRO» 4" V 9* NROIDRN, 6* V $* AORNTRO OAOA* LAO NU4RRR0 IOUAL V REOIORN MUJRRRO RN LAO PIROTAO* MMAXN LLROA» LOO OHINAMRO RAOAOOO OR LA OOPRAO.*A, LOO MAVOREO, V 90 O 40 INVITA* I •oUllAM» TIRNR 12 OR SRAVIOVMRRR, POR RANOOS, o/u HA OK OUS OURHAOEREÍ* ''" 11 IMOJRPKNDCNOIA OR LA ISLESIA, PERO RN OOMINOOO ASISTCN OHINAMRO A LA MlOA*> />¿

Qoubaud HttAS 19 ABRÍ I. 1944» VCR 01 ARIO FlNOA "SlOUANNA* COOAN

ALTURA» I590 M. (SARRBR)

COMAROA I MONTAHAS OALIIAS (TERMER)I BOSQUES OON PINOS (SARRBR)

POBLAD I¿NI 79* (•921) FlMOA PERTENECIENTE A 1>A FAMILIA WSLLMAN COO. EN OAMIMO NORESTE OB COOAN, OAMINO RARTB BN AUTO* RARTS A RÍE* CAMINAMOS MAiTA LA ERMITA* ES OS OALICANTO. HAY TUMBAS OB 2 ADULTOS WSLLMAN V 5 NI Sos NSLLMAN OBNTRO OB LA MERMITA* NADA M/S* C

A 50 PASOS AL N0RTB 08 LA N8RMITA "LADINA* BOTX LA HBRMITA tNofoENA* ES UN OUARTO OB 29 X 20 VARAS, RAREOEO OB BAJAREQUE* TE0N0 DB RAJA* UN ALTAR HA01A BL PONIENTE* CRUCIFIJO BN OAJA DS MAOBRA OON ORLSTAL V 2 CRUOEO* CBMCNTBRIO INDIO AL SUR OB LA ERMITA* 8BIS TUMBAS NAO I A EL PONIENTE*

[ASA INofoBNA» TE0M0 OS.MOJA OE OARA* BAJAREQUE SIN PINTAR OS JO UBOO BLSVAOO EN ROLLO.' PlBORA OB MOLER OOMO BN JOOOTA*N* ALTAR 2 ONUSES V I SANTO* 2 OR IA TURAS OON RE LO RUBIO* I MUJSR VIEJA* I MUJER JOVEN» k NlROO ANOANOO, J OB I A 2 AÜOO 08 BOAD. LOO ROLLOS AMARRAOOS A LA RARSD DB LA CASA. UNOS fO ROLLOS* MjjLRA,* FRENTE A LA OASA ESTABN J HAN ROBADO V OUBMAOO EL SUATAL* SEIMRRB OON MAOANA DE 2 VARAS LARDO DIN HIERRO* SIEMBRAN OADA h RABOS 6 BRAMOS. CASA* EN OTRA OASA LOO ROLLOO BOTAN EN UM SALLINERO AS ft CASCARONES EN RALSS ¿PARA QUE*T k KALSBALA FUERA OBL RUESLO* N U A • OSFIOR* N A » SEñORA. '1/

¡*t~

••»*• 21 ABRIL 19**9 VCR OIANIO LANQUÍN (NO £STI AQUÍ)

ALTURAI 410 M« (SAPPCR)

COMARCA I MONTA HAS CALIIAS (TCRMCR)I CAMPOS PB ZAOATC V OC MATORAI.CS (SAPPCR)

POOkAOlONI MUNICIPAL, 9¿84 LAOINA» 404 «.PABOLA, 404 (1**0) UROANA* 990 INDIA, 9277 iNOfoCNA» 9277 RURAk» 9199 (ENTRAN*) 9 NO VISITAMOS KSTC kVOAR» PKRO 0.UI0IM0S OARNOS OUCRTA OC A LO UN 00 PUNTOS «ULTIMA* LOO OC LANOUtN V CAHAOoTl* PARA LO OUAk OBTUVIMOS OC 000 PRISIONCROO ALOUNOO OATOO» klNOOfOTIOOS V CTN0L6*al000t

joifMA, oc mar« LA*?o/// f a v N II x o H i» A »'• 90 2 R V I I O 12 R A • k A «*U 100 R O R A< 0 L A X (U 5 • S i • 15 H 4 MUMS) R A K I 20 « U M A l 9 «oo 50 kAXCXHARAk 6 R U A K I P 40 R A X R A* k 7 M * R v o 50 MJL-S-1 f I « ft T * 8 U A J A R I P ¿o O f R A* k 9 • « V •• M 70 10 k A X «• N fo R AH K A k

NOTAO 21 AORIk 19^4 LANOUTN (P*2) DATOO CTMOkloiOOOl OINOO LANOUIH TICNK •«••»• OARRIOOI 3AN Algorfa» 8AN FRANOIOOS, 8AN NlOOLAO, SAN VIOCNTC» SAN LUOAO* (Ck INFORMANTS DIJO CRAN 4 v DCOPUCO oto* NOMORCO OC 9») No >«*•

i* PICORA OC MOkCR kCVANTA0A< POkkO PARA Ck PUCOO* UNA ORUS IN ALTAR* fOmSOAk OKNCRAkIIAOO. G-1- i. b ¿> '*i-

HOTA« 21 ABNtk, 19*4, VÍA OIARIO KXM» CAñABAN (NO £8TUVIMOS AQUT)

AkTWNAt 250 M. (SAPPCR)

COMAROAI MONTARAO OALIIAI (TCNMCR)I CAMPOS OC IAOATC V MATONRAI.CS (SANPCN)

POBLAOIINI MUNIOIPAU, 19938 LADINA, 652 LCNOUA SSPAROLA, 664 (1940) URBANA, 1074 INDIA, 19506 • INDÍOCNA, 19290 RURAL, 18,878 (ENTRAN*) 2

8ANTIAS0 TtAkAM, PRIOIONCRO CN COBAN, MUSHAONO OK UNOS 18 AHOS, SÚMAMENTS TÍMIDO, T «UK NO CNTCNofa NA0A OB CONAlOk 0140 SKR DC CAMAOÓVU MC 010* COS SISUIKNTCS OATOS ktNofoTtOOS V CTONOktfoI0001

|0B)MA 1 >g CAHAOIN X w N It XVNkAXUN MOMORK « I N* K 2 • A 1 • 12 KAOLAXUM MU4CR I / K' 5 0 $ 1 • 20 X U M A 4 TISANA ? 3 0 • • i 4 K A X 1 0 JO kAHCOIHRARAk BUNA » •• 5 0 0 • 40 K AM H AH k AQUA X A* 6 u A X R 1 B 5° M g B 0 f I C N T 0 rugOO J A M 7 8 0 R v B 100 R 0 R A A k PICONA P C R1 f w A f A R l • , Í m 3°^U U-JI 9 • g k C • ETNOkOSrAI f} MCNMITAOI 8»PA0k0, EsMRITU 8ANT0, S.ÜUAN 10 k A X g"S) 8.JACINTO, S.SCOAOTI/N, SCHON TRINIOAO, SANTA MANÍA* R A k CN • A k.- TgMASOAk • T U «•• PlCORA SN TA0B9M, CRUI SN ALTAR* ' Recón.í 1944 -55- Sol Tax /33

Carcha,, A.V» Information about this municipio was obtained on three different days. On the £k first two, we went beyond the town,

into the countryside; on the third we surveyed the town. On the first dey we were accompanied by (hialberto Cu of Cobán and we

tool^ the Peten road; on the second day, the 1st Regidor of Carcha accompanied on the road to the southeast. On the third occasion, Manuel Coy Cu and several other Indians showed us around town. This is a relatively small but very densely populated municipio; unlike Cobán, it does not extend to the spares ely-pojbul a ted country of the north, so that the whole municipio lies in the very populous

area. It is difficult to tell if this is enough to account for the great population; that is, whether the density of population

is greater than in the corre spending area of the municipio of

Cobán. Although there is a fairly large population in the town itself,

this is clearly a/municipio in which almost all the Indians (97$, more or less) live in the surrounding hills. The countryside here

(and North of Cobán as well) is different from that of the mid- western highlands — it is rather level with sharp little hills rising at short intervals, so that there are really no consider-

able level stretches -- but the ditribution of the houses in Carcha reminds me of, say, Chichicastenango. Aooording to Novela

(the finquero informant who first told us about calebales) and the lady at the finca Siguana, the group of three houses that we

visited north of Coban is typical of the region — very small

groups of houses distantly dispersed. In Carchi., however, the houses seem to be dispersed singly rather than in small groups,

and about 100 meters apart. Several hundred of these houses are

grouped together to form a "calebal." Along the road there are Recori. 1944 -56- Sol Tax My

blank spaces (hundreds of meters along which no houses are in sight)

but the regidor who accompanied insisted that there are more houses away from the road because the people "don't like to live near the road." The water supply, under the circumstances, became a sig- nificant question: we were told several times that householders go

as fa- as two or three kilometers for their daily supply of water, the time of but while this appears to be true, it is also true that at/our visit, there had been an unusually long dry spell. In the rainy season, water is normally obtainable close to the houses; and the point probably is that in Verapaz it rains enough most of the year so that that may be considered a more normal condition than elsewhere»

Each of the "calebales", of a hundred or several hundred scat- tered households (whether technically part of a finca or of an

aldea doesn't seem to matter) has its ermita. The ermita is a church-like structure of greater or less elaboration that is the religious center of the calebal. That is all there is to the "center',1

however, for typically there isn't even another house nearby. We visited four ermitas, all told, and they are pretty much alike.

Esh ermita has its altar, and benches along the walls, and Is other- wise pretty empty. Eaoh has a different patron, but uniformly on each side of the patron there are stacks of large wooden croases (and I mean stacks, one over another leaning against the wall). There are also crucifixes in some. The santo of the first ermita we vis- ited was a crucifix, prettily painted, in a case*

Burial is generally in the patio and at the side of the ermita building* There are no crosses or markers, and one often walks over the graves. One case was exceptional: Cu looked (with us) vainly for the burial ground, saying it was in the patio, then on the floor

within the building, etc.); but later when we stopped at a house /¿i Recon. 1944 -57- Sol Tax across the way, we learned that there Is a "new" cemetery below this house, some distance from the ermita. There was a widow in the house, and through Cu we got some information. Since Cu had said there are barrios dividing San Pedro, I asked the woman (thru him) to what Barrio of town she belonged* She answered S. Sebastian, but-the matter soon became confused with that of the cofradías, and later when we talked to other Indians it became more confused. However, we learned pretty clearly that each aldea (dalebal) has a house—belonging to some individual in the calebal—in town, to which it repairs in fiestas. JDtappears that the calebal is a territorial organization of relatively more significance than the cantón of Chichi cast enango. The municipio as a whole may be relatively less important. In Carcha, in the intendencia, we worked on this. At one time, our Ladino informants indicated that Indians celebrated Holy Week at the nearest town; at another time, that Pedrafios preferred S. Pedro, and those of other towns their own town fiestas. There is apparently no sweatbath in these towns (Cobán and Carcha) despite the fact that Cu has seen two in Cobán. Since Cu defines zahorines as cAendar-dlvining men in S. Cristóbal, it is probable the calendaras not used here. Women in the market at Carché speak Spanish and are very alegre. The Io Regidor speaks Spanish (and his native Kekohi), and acoompanied us on our tour of tfaetown, taking along his staff of office. At the church, there is a San Pedro cruoified head-down—also, as in u¿> Recon. 1944 -58- Sol Tax

Cobán, crosses are conspicuous in the church, with a large one before the altar. The priest, having come from Salvador only three months ago, could give us little information. He told us that people here rarely get married — 90$ illigitimate — but that only a married man "can take a cofradía. (This is counter to Novela*s information: he said they all get married.) Our informal* said one can tell differences between Carcha and Cobán by language as well as by costume. He said the Carcha men wear blue and white, the women non-tie-dyed skirts and a different huipil from most Cobán women. The costumes are so much alike that it would take a careful examination to determine the differences. In a hou.se whore wo found a voman pressing sugar cane, we asked the woman where she came from. She said she was born there of Cobanera parents; she seemed to wear the S. Pedro costume. If there are clear differences, they ax»not as important as in the South. Language remains, certainly, as a differentiating character; and the people seem to be conscious of their municipio identity. Rosales reports on San Pedro Carcha and surroundings, as follows;

Zt Ahr)i: k lag ocho aall en la camioneta a traer al señor Oualberto Cú, a su casa, para que nos acompañara al viaje a San Pedro Carchi, como habíanos ofre- cido ayer tarde. Un poco después de las 8 am. salimos para el pue- blo indicado a donde llegamos en menos de media hora por la distan- cia corta que hay entre estos dos pueblos -la ciudad de Cobán y Carcha. Paramos en el parque de Carcha; mientras el Dr. Tax y To- no entraban a la Intendencia a sacar una copia del croquis del mu- nicipio, Prnaces y yo fuimos a Ti sitar la iglesia, la cual es de construcción colonial y de mucha pompa; sus santos en su mayoría son de magnifica escultura, bien adornado el interior. Mas me 11a- m& la atención la imagen de San Jr'edro el Apóstol que estaba de ca- beza - asi están hecha la escultura- en su camarín teste no es el patrón). En seguidas fuimos a visitar el mercado; éste es mejor, a mi parecer, que el de Cobán, más grande, con piso de cemento y techo de lámina de cinc, muy limpio y con amachas tiendas. Pero hasta entonces empezaba llegar gente en el mercaod. Pasamos por una calle donde haola una tienda con ropa típica de Xelajú. Estuvimos un rato en el parque que queda aJc en frente del edificio de las oficinas publicas. Allí supimos hace poco se fu4 al hospi- tal de la Capital un señor que habla tomauo leche de una vaca su- ya que habla sido mordida por un toro con rabia. £1 señor enfermó de lo mismo. El s eflor Cú me contó un caso de curación a su mujer por un curandero indígena, moco suyo. A ella dio dolor ae oído y fué tratada ¡jor un médico alemán quien al fin de cuentas le dijo que ya no se componía} la salvó el curan fiero. Dijo que sólo una 8guita le huntó en las sienes e hizo salir el mal por la nuca. Después cogimos el camino o la carretera para el Peten y visitamos " • la aldea Chiccj. El señor Cú nos introdujo a algunas familias que vivían en el calebal. Qusimos visitar otras aldeas, pero no las encontramos porque nuestro introductor no sabia hasta aquí que la carretera se habla desviado del camino antiguo. Regresamos a la 1 pm. y almorzamos. Después del almuerzo Tono nos tradujo del al imán al Esapflol unas páginas de una obra de Stoll que habla so- bre la historia y lengua de los £hv Quechi»». Más tarde fluimos a la Jefatura, al Correo, ala intendencia y al mercado con el Dr. Tax. En el mercado tardamos como una hora, comprando gtli piles con las vencedoras indígenas. Algunas de las indígenas nos habla- ron y uromearon en español. Notamos bien que las mujeres de aquí no se sientan so ore sus ro- dillas, sino oon los pies abiertos como un hombre sentado en el suelo. Ellas se sientan también en el suelo| el corte que es ple- gado en la cintura da de si para cubrirse muy bien cuando se sien- tan. Del mercado fuimos a una tienda a comprar blusas cobaneraa.

^ ... -.. i A -j v -. ti , j.\i. '•' >' • ,.• ' v h «V •f .*i.L.

* '•: i

< l i i\ «i ..: T :\ I, i - Resales' report on San Pedro Carcha and surroundings, continued;

21 de abril. Cobán. IjJ Á A las 8 am. partimos en la camioneta a San Pedro Carcha. Primero Ti sitamos al Párroco de allá para ver si nos daba algún datos so- bre la población rtu/ral del municipio; nos dijo que hacia dos me- ses habla Tenido de San Salvador 7 que no conocía nada de la gente del pueblo. SI mero párroco del pueblo habíase marchado a ot-os pueblos de su parroquia 7 que regresarla hasta el domingo pr6ximo. En la Intendencia da Carcha conseguimos por medio del In- tendente un muchacho indígena del lugar para que nos acompañara a visitar algunas de las aldeas del municipio en camino para Cna- molco. Visitamos dos 7 el intérprete nos Introdujo en lns casas que pudimos visitar. Regresamos a Carcha 7 visitamos ligeramen- te el mercado del pueblo el que todos los días está abierto y más 6 menos lleno de gente antes del medio día. Ksta vez vimos solo mujeres en el mercado 7 sentadas en el suelo con las piernas aoJe r- tas que es el modo corriente de esta gente. A medio día ligarnos a la pension, tomamos el almuerzo. Después fuimos a la Mayoría de Plaza de la cabecera a entrevistar algunos soldados o prisioneros de los municipios de Lanquin 7 Cahabon. Dos presos nos dieron y les hicimos preguntas. Ksta tarde llovió un ^oco 7 la gente dice que asi es todo el año en Cobán. £•*-*.''• „ (roubaud reports on San Pedro Carcha and surroundings, as follows;

20 OK ABRIL oc 1944-qucvea» A LAS SI 10 A.M. SALIMOS PARA SAN PEDN# CARCHA ACOMPAñADOS oc üUALBCRTO Ctf* INDIO PORMtNENTE OC COSAN* COMO OUTA* CU £8 UM INDIO COMO 0£ 50-55 ABO* OS COAO* TCI TOSTADA* NARIZ AOUI ULNA DELftAOA, UN TANTO pfcNICO. VcSTfa PANTALÓN «CANCO OC ALBOOON («IN CINCH©)* CAMISA VCROE OC TIENDA, SIN CORBATA* V SACO DC FRANCLA OCL PA fe ORÍ 8. DOMINAS CU ESPAÑOL PERFEC- TAMENTE* 8C EXPRESA CON UN OONCCPTUALI8M0 ORANOC* V TICNE CONOCIMLCNT08 OCNERALCS OC COSAN V OTROG LUOARE8* V CONOCí MLCNT08 CSPCCFRLCOS OC LOS A8PC0T08 LE0ALC8 DC LA P08E8I¿N DC TIERRAS* V LAS RCLACI0NC8 OC INDIOS V LADINOS* EN CARCHA* VIMOS AL INTCNOCNTC V AL SCORCTARIO QUIEN NOS OICRON EL MAPA DEL MUNICIPIO* V 0AT08 A0ICI0NALC8. ( " DC8PUC8 BALIM08 POR CL CAMINO QUC CONDUCE AL PCT£N V N06 VPARAMOS CN VARIAS CRMITA8 O.OE MAV CN CSC CAMINO* REORESAM08 A i»A ;.v:.£ g^ J *-| P.M. Le TRADUJE A SAPPCR A SOL A VIVA VOZ DE8PUE8 OCL ALMUERZO)», V|i <•*&* Llf A STOLL HASTA LA8 6 P.M. ••:;£,

2» OC ABRIL OC 1044-VI ERNES* SALIMOS PARA ÜAN PEORO CARCH/ A LAB • A«NN> VISITAMOS AL CURA. PERO NO C8TABA EL CURA PÁRROCO, V CL At. 16 TENTE OWftA NO NOV AVUOÓ" MUCHO* RE000IM08 CN LA INTENDENCIA AL PRIMCR RCOI DOR INDIO MARCOS SIBOV V OON é*L FUIMOS POR EL CAMINO QUE CONOUCE A LA FINCA SASIO, KM BUSOA OC ERMITA». VISITAMOS LA OC TlPMLCA* TAMBIÉN UNA CA8A INDIA DONOC ESTABAN MOLICNOO CAÑA* LA ERMIfA OC SAN PABLO* CN LA FINCA SAN PABLO* V NOS REORCSAMO» A COBAN* DC RCQRE60 CN CAROMX VISITAMOS UNA CASA INDIA A LA ENTRADA OCL PUEBLO, Y PRCOUNTAMOS A W» INOIO VIK4 O ALOO SOBRE CL CALENDARIO* PCRO APARENTEMENTE NO SASC NAOA OC C*8T0* VISITAMOS EL MCROADO OE CARCHA. RCORCúAMOS A GOBAN A LAS I2l45 *•*• A LAS **30 P.M. FUIMOS A LA COMANOANOIA UC ARMAS PUES uOL QUCRTA „„ m» mnnfi mm»MM»m 41 «!«.•• a*xa& ACOCA OC CAMAIAM V LAHAyjN, V Mf Goubaud reports on ¿an ^edro carcha as follows:

laud: ~r~7$-\ •t?AO 20/21 AIR It \$kk$ VKR O I AN IO 8AN PCDRO CAROM/

ALTURA» 1500 M.(f) (SAI I) COMAROAI MONTARAO CALISAO (TCRMCR)| BOOQUCO CON RINOS (SARRIA). KORAROLA,

P9Ri.Aeid*Mi MUNI el RAí., 85969 LADINO*, 2758 LCNOUA NNSKNNX, 245©* U9hO) UROANA, 5658 INDIO». 85590 • INOI*OCNA, 85507 RURAL, 82259 (ENTRAN*) 26

N/TCOKOI í?6 LAOINOO (OIN CONTAR CXTRAN^KNOO) OUVA LCNOUA NATCRNA KO INOfOKNA*

DATO* KTNOL/OIOOO RCQOOIDOO KN KOTK RUKOLO ROR OR* TAN V OKRON ROO ALKY*

Gv •-• i-j a \j .-v. reports í í\ ¿v, "t t n «t c Ji n- c k -f AT a -> fcr.

AOVA* 21 AORIL 1944, VKR OI ANIO TiRute/, 8AN PARLO (ERMITA* OK 8AN PCOM CANON/*)

ALTURA» t

COMAROAI MONTARAS «ALIIAO (TKRMKR)I BOOOUKO OON PINOO (SARRIA).

PORLAOI/NI TIRULO/ f* (I92I)3AN PAOLO• 515*

VIMOO LA KNMITA 0UV0 OANTO KO VlROKN EL CARMEN* EN OANAftÍN HUKVOO OK ANIMAL* k ORWOKO AL LADO OIL 0ANANIN. FOKNTK A LA CRMITA UN NANOHO ORANOC OON ONUI ORANOK LLAMADO! CEMENTERIO* AL LADO OK LA KNMITA VU RANOMO OALKNA «UK KO 000INA PANA OÍA OK RICOTA* DK4AN AMI* OLLAO ORANDCO* HAV 2 TAPKOOOO RANA TNAOTKO*

EN OAOA RNCNTK A O»MITA TNARIOHC RANA MOLKN OARAI T**fe> f* w0*f\. SCOAOTIAN CMO. ONINAM OK LA KNMITA*

•AN PAOLO* UNA KRMITA OIKN OONOTNUIOA ROR DUKROO OK LA PINOA* ENMITA INOIA AMONJ VA NO KN UOO* COOQUTOI D

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Ooubaud M*?AO 20 ABM Ik 19*4, VCR DIARIO -¿ *> / CHIOOJ (ERMITA OC SAN Pcocui CARONA*)

ALTURA 1 1550 M* (SARRCR) """""

COMAROAI MONTANAO OALIIA» (TCRMCR)I BOOOUCO OON PIRO» (SARRCR)* POOLAOIONt (1921) 471*

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* K A L C B A L • MlLRKRfA» ALOCA» 0C09N QUALOCRTO Cu* \ IN «IAN 01* • AOIOO RUK»* CAN T I 0 / • AOlOO RMC»*]?.

N«tA« de 20 AORIL 19*4, VCR DIARIO Ooubaud b\i FIN»A «MORCLIA* (8AN PCDNO ' CAROM/) Vcn CHI«»4.

,M0,O# Ek rU,M ,L U MMAM.!'!»!" MCOA. °ÍI\!ILA RICORA !! OC MOLCR VICMC DC «"ütLOTCRCOMC. ""•• MuOHAO '•"" ORUOCO CANTADA CM CL CMALTAR. 1-3, Recon. 1944 Sol Tax San Juan Qhamelco The town itself, is spread out, like Panajachel, each house surrounded by its fields. The church is huge, with a famous Carlos V. bell. Ethnologic ally the town may be valuable in understanding the basic sociology of the region. There are 5 barrios (chinam). each with a permanent saint-house (ermita) which has nothing to do with burials. The caretaker of the ermita is called (with his wife) the chinam also; the chinam moves into the house in the patio of the ermita, and stays one year, from January 1st to January 1st. He alone pays for the flowers, changed every Saturday—about 80 cents— and the fiestas, to which the principales and officials come. The chinam seems to be a servicio, appointment by the past chinams (or Principales), '^he santos are taken in procession on fiesta days. The chinams may be residents of the aldeas or of the town. In addition there are 8 cofradías, each with 6 mayordomos. Each numbered MD picks his successor, and the santos are moved to the house of the 1st mayordomo on the day of the principal Santo of the cofradía. The mayordomos can be either from the town or aldea, apparently. The mayordomos together pay the expenses of the cofradía. These santos, too, are taken in fiestas to the church in processions. At the costumbres in the cofradías, the"Principales" are, I think, invited. In each of the aldeas (oalebal) there is also an ermita, somewhat like those we saw in Carcha and Coban rural districts, with its chinam. But there are no cofradías except in town. '**.

San Juan Chamelco, continued. Sol Tax It appears that many people v/ho live In town have lands and houses outside, and go there to live during work seasons. Likewise, many who live in the calebal have houses in town for use when they come to town. With regard to marriage customs, whichever family does the asking has the couple for at least temporary residence, and pay3 the xxxxlxgK. expenses. The richer family usually does the asking for a bride for the son, or a groom for the daughter. Matrilocal and patrilocal residence apparently equally practised. Goubaud's report on San Juan Chamelco follows;

•Trf" 22 ADOI\ I94*i vso 01AHto t •yy 8 AN JUAN CMAMS Ml» AkTUOAt I5f0 M. (SAPPSO)

C«MAN*At MONTARAO «AMIAS (TB0MC0)| B00««S0 SON MHOS (SAPPSO)*

PODAkOléW MVMOIPAk* IMA? LADINA» kik IOMA SOPAOOkA, Ml UOOANA» 2012 INDIA I7«?l * INDINA. 17799 RtfOAk* 16252 (EXTHAN») 25

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22 de abril-viaje de Huehuetenango a Godan, 1944. Juan cíe D. Rosales* Después del desayuno que fué a las 7 am., marchamos al pueblo de Chamelco, San Juajq, Luego visitamos la Intendencia áoa- de nos dieron el sindico para Ti sitar los chinantes, cofradías y algunas casas particulares. Primero visitamos la iglesia, la cual es una de las mes grandes del departamento y también colonial. Bl piso esté bien cementado y techo de xágím lamina de cinc. Su- bimos al campanario donde vimos la campana que dicen (¿ue es muy sonora y que se oye hasta Cobftn que esté a 9 km»; se dice que fué obsequiada por «1 el rey Carlos V. En una de las chinamas nos ob- sequiaron con batido hecho de cacao, canela y pimienta;¿a le agre- gan agW caliente y se sirve en guacalitos de jicara. Regresamos a medio día. Por la tarde visitamos con el Dr. Tax algunas de las cofradías y chinamos de la ciudad de Cobén. Regresamos hasta por la tarde |y porque empezaba a llover. Por ultimo visitamos una éM. more- ría dejl indígena Ricardo Ibarra. Antes del almuerzo escribí una carta para lux Pop. En las cofradías de aquí y en los chínames nos obsequiaron con batido endulzado. Dicen que es costumbre de dichas casas recibir asi a los visitantes, sobre todo el día sé toa- do quex adornan sus altares con ftores naturales como azucena, mar- garitas y crisantemos.

1 lío 3 •".'•.le."- a I:; o re-; vr!: ; VC*Oí'-^£ tono, ¡rote P t iocs aru , ~v iv

tabla, ' <:V

ooaii. ny

Recon. 1944 Sol Tax

Tactic» Alta Vera Paz. Population: Municipio - 8441 Urban - 1709 Ladinos in town - 200 The town Indians have lands near town; some also work on fincas. There are, however, few fincas, and the Indians live dispersed. Some of the aldeas are fairly closely arranged, with a school-ermita center. Town officials are as follows: Intendente, Síndico, Regidor Io, 2,3, and 4°, all of the above officials being Ladinos. The Regidor 5° is indígena. The Regidor auxiliares, of which there are 12 each week, changing every 4 weeks (total of 48), are Indians. They are directed by a sub-comisario and serve 1 year. Thereis one policía municipal, who is a Ladino, and who is paid. Bach aldea and finca has one or two Regidores auxiliares, and they present themselves in town to dar partfe» The town is divided into four seotores (or barrios), each with its own chinata house. Names of the seotores are: Asuncion, San Jacinto, San Marcos and San Antonio. The four chinatas are named Asunción, San Jacinto, San Antonio, and San Marcos. There are five mayordomos, as follows: 1. Rosario, located in Asunción; 2. San Miguel; 3. Nifio Dios, located in San Marcos; 4. Virgen Concepción; and,5. Ascensión. San Miguel, Virgen Concepción and Ascensión don»t have a cofradía any more. The saints are in the church. There were formerly nine cofradías here, but now there aren't enough people to have that many. /3¿- Reeon. 1944. Sol Tax Tactic, continued. The market is held on Thursdays and Sundays, from eight in the morning until two in the afternoon, with its height from ten to noon. There is no barter of grains, but chicken and turkeys are bartered, with money "to-boot" sometimes. No pottery. Market operates on a money base. At Chl-ixim. an aldea atop the hill overlooking the town, there is a famous pilgrimage Santo.. A large, new church is being built for the Santo. Meanwhile, it is kept in a large bajareque house. There are surrounding store*, in which candles and other objects are sold, and a few dozen people had come on pilgrimage. Two of these men had come from Joyabaj; the others were not identified. Inside, the altar has many flov/ers. The Christ (white) is in a cross-shaped case, crucified. On either side are half a dozen large wooden crosses. Many Indians kneeling and lightingcandles. My guide—a principal— recognized the day names on the calendar as such (but doesn't know them or how they are used.) He identified them with "zahorines", and said they--the zahorines—come here from Quiche, etc. for the titular fiesta in August. He said there were five in San Cristóbal, none in Santa Cruz or here. But some people claim to know more than they do. (The informant himself had faith in these healers— those that really know). He said the sajorlnes knew good days for getting married, for planting ("even"), etc. People here unfortunately just go ahead blindly without knowing these things. There are eight mayordomoá . per oofradla. Serve ore year, but if can't get relief, then serve two years. If nobody can take mayordomo»s /3¿

Recon. 1944 Sol Tax Tactic. continued. place, the cofradía is abandoned, and the Santo go es to the church. Change of office for all cofradías takes place on January 6th. The Chinara Santos are kept in home of Chinara Io. (xhere are 8 numbered have escudo and Chinaras in each), 'xhe mayordomos/celébrate Semana Santa; chinamea celebrate titular fiesta in August. Names of my informants: Jose Cruz Bin Margarito Xoc Tun M»s F • s name name Manuel de Jesus Beliz (Ladino)

Goubaud reports on Tactic as follows; Salimos de Cobán a las 10:20 a.m. Llegamos a Tactic a las 11:25 a.m. Visitamos al intendente quien nos dio datos estadísticos y mostró mapa. Juan y yo fuimos a ver la iglesia, que tiene el altar mayor muy bello. En la iglesia recogí unas palabras de Pokom de un indio que estaba ahí. Visitamos en compañía de un indio viejo varias casas indias. Sol se fué por otro lado a ver el santuario de santo de Ixim, que está oausando mucha sensación religiosa en toda esa región. Queda el santuario al sur del pueblo encima de un cerro. Rosales reports on Tactic as follows: Llegamos a Tactic a las 11:45 a.m. Después de visitar la Intendencia para tomar algunos datos del municipio, visitamos la Iglesia, la cual ea también de construcción colonial y de sencilla decoración. El santo patrono es la virgen del Tránsito, En seguidas visitamos algunas casas particulares .• ©on el compañero Tono y un indígena del pueblo, A la 1 p.m. regresamos •; . y fainos * tonar el almtwrso. Donde almo ñamo • nos mostraron unasl^ pioles ao •«nodo e o» figuras toabas en la aleña piel o on rooortei> " '• neon** en «1 polo. Muy curioso el trabajo, hecho por un ladino Goubaud reports on Tactic, as follows; m

HRTA8 25 ARRIL 1944* VEA DIARIO TACTIC (8ANT0IV|R0CN OKI. TRAVRITR) AkTURAI 1460 Mi (SA^MR) ORMAROAI MONTARA CALIZA (TERMER)S BOSOUCS OK PINO* (SAPPCR) PORLACIOXI MUNICIPAL* 8441 LADINA* 1096 LCNSUA CSPAROLA* 1108 f URBANA» l7 ->9 INDIA, 7545 • iNofaeNA, 752* RURAL* 6751 (EATRAM.) 12 NOTAL 22 1X0108 OUVA LCNSUA MATERNA CA CSPAROL* FAMILIAR LAOIRARI 40J FAMILIAR IMOIARI 500* DlATRIRUCION DC TlCRRARt PARCELAS D£ 4 A 6 MANZANAR*

ORIENTACIÓN! l0LC3IA* • T.fE.jC AM I NO», *fl N-CH|CMEN* S-SAN MlQUELlTO* E-TAMAMÓ*, 0«5TA* CRUZ» ALTARES PARTIOULARES NO ORIENTADOS* CAUOES V SANTOS! NO HAV CRUCES EN LA IQLESIA* CARA I* RIN ORUZ* NIRO OE ATORMA* CARA 2* RIN ALTAR* OARA PRESTADA* CARA 5* RIM RAUZ» OUADRO CRMITAAO* CASA 4. SIN ORUZ* ESQUí PULAS* RANTIARO A CABALLO RRANDC* UNA ORUZ CN CRQUINA OUAATO* REMI«ABANDONADA* CASA 5* oos CAUOES* 6 SANTOS* CASA 6* RIN CRUZ* RANTO HORARIO* RAN REDRO* CBQUIPULAB* CASA 7* DOS ORUCIM

NOTAS 25 ARRIL 1944* VER DIARIO TAOTIR (P*2)

VOOARWLARIR POKRMOMT REOORIOO CN TACTIO* INPORMANTCI JORC* 8MOR* 25 AÜOR* NATIVR DC TAOTIR*

I XI MAX 20 X R 1 1 N A X R4RR* XAXASJAT/ 2 X I f»' 50 LAXCRKAWIKA BROA* AT ( 'l 40 X A m 1 X A X CRTRMARR* A P A X X x' 1 X 1 P 50 LAXCRR^KAL PICRRAR* A T W « 5 • • p 60 LAXUXRR^KAi. MANSS, A 4' A R 6 « A X X 1 P 100 R f X A 4. (T) ARMA* X R T I X 7 » R X R P PtfIRR* *A* 8 • A / A X 1 P RARC1A* X A X A AOIOR* X R X P C T 9 R C L C X C P» OAXA* RJ R* A T / RRAOIAR» XIX DIOR 10 X W N L A X PICR* A W B X RUCNOS DÍAR* X A L C N XA» í?t

Rosales reports on Tactic as follov/s

Diario-Viaje de Huehuetenango a Cobán, 1944. Juan da D. Rósalas. 26 da abril. Cobán, Tactic y Purulhá. Hos levantamos a las 6 am. Después del desayuno on ol hotel Monja Blanca, arreglamos nuestros equipajes. Antes de sa- lir fulas con ol Dr. Tax a despedir al señor Dieselford, quien nos proporcionó papel especual para mapas. De ahí fuimos a la tienda del mismo a comprar cigarrillos. Pagamos'las cuentas de hotel y emprendimos el viaje a Tactic a donde llegamos a las lis45 am. ?T Después de visitar la Intendencia para tomar algunos cintos del mu- 6 ( VCr nifácipio, visitamos la Iglesia, la cual es también de construcción colonial y ée sencilla decoración. El santo patrono es la virgen del tránsito. Sn seguidas visitamos algunas casas particulares QOB -el compañero Tono y un indígena del pueblo. A la 1 pm. regresamos

xiosales repr •t',i t.MG of sweat bath, teiie.:aste stones, and ¿¿rindin,; table. Gasas de bahareque, con techo de dos lados o techo piramidal; techo de teja o caña. La.?, casas tir-rrien ventanas. La roo o. de los hombres: Ladino. La roo a de las mujeres: asi como de Cobán. Las i.iujores antes vestían guipil blanco y corto; corte rojo con r a y as a zi i1. i-' o o o s u s an asi a.3 \o r a. hf

Recon. 1944 Sol Tax

Tamahú. Alta Vera Paz The town Is not divided into barrios, but place names given as parts of the town are: Chihuk. Panzajkih and Chlk»im. There are no santo names for these areas of the town. Town officials are as follows: Intendente and Síndico (Ladino ) The Regidores, 1° to 4°, are indígena, all from the and town, oíbatáilabi/there is one every four weeks. There are 20 Regidores auxiliares in the municipio; on Saturdays they come in from fincas, aldeas and caseríos to report. They serve for the period of one year, change of office occurring on the 15th of March. Likewise, there are 20 mayores, from the town and caseríos and fincas. Five serve each week, and the term of office is for one year. Sometimes they volunteer to serve for a longer period. In Tamahú there are eight cofradías, named as follows: 1. Rosario; 2. San Pablo; 3. Niño Jesus; 4. Sta. Patroclma; 5. Sta. Catarina; 6. San Isidro; 7. Sta. Cruz; 8. Concepción. There are eight mayordomos, numbered,--men, and eight mayordomos, numbered,— women. These are not man and wife. Cofradía Concepción has a flowered altar with St. Veronica and Esquipulas. (Concepción is in the church.) There is a chlnamit outside for fiesta purposes. This is a ranchito without walls, for marimba, harp, and dancing and drinking. The house of the cofradía is that of the mayordomo Io (man). The woman lives in the monte; she comes in on Saturdays to change the flowers. If the mayordomo has no house, he "borrows" one for the Tamahú. Alta Vera Paz, continued Sol Tax m period of two years during vhich he keeps the santos. The ermitas are located in the monte. The mayordomos for these serve a period of two years. There are eight male and eight female mayordomos in each ermita. Burials are made near the ermita. The Indians say there are no crosses in front of the ermitas (as in Cobán, S. Pedro, etc.) The cofradía Niño Jesus, has a figure of the Niño, and the interior» resembles that of the Cofradía Concepción. ("horo is nlso another Niño in the church). The market is held on Wednesdays and Saturdays, from 9 a.m. to 3 p.m., with its height around 11 a.m. to 12 noon. Frequent exchange with money as the standard of value. Only women in the market. Indians say, "We are ashamed to walk in the town with the women sitting there," (But there were men from Tactic in the market, with chile.) Ooubaud: WtfM 2* AANIL» 19^4» VKR o i Am* hir^ TAMAHU, 8AM PABLO ALTURA I 1030 M» (8A?»KR) 1099 "• (INTKNRCNRIA)

CRMARRAI MKOOPLANO TRRMRAL (TCRMCR)I 8KLVA OK MVMCRAR OK LLWIA (SARPKR)•

PRRLAOIINI MUNICIPAL, 9192 LAOIMA, 2J9 KORAlRLA» 269 UftOANA, ¿19 IWDIA, 4*74 INofoCMA» kné ftWRAL» 499* (ENTRAN. I) FAMILIA* LAOIMA» It.» NO*TKRCI 12 LARtNOO «UVA LCNOOA MATCRNA CO INOM (8m t«

CROOIR» V «ANTRO• CARA I* «ANT* CRCOtPMLAO V UNA ORUfA «RAHOK* (CROCK* CN IAIUI QMh 2» MR «ANT»* COCUIPULAS» CRWC RftANRC» OtCRTAOtONCOOC CARA 9» •*• cocciPMLAC v CAMS ONAMCC» CR/RARTA MOAN IR RCMAMA AANTA.) OARA A» CRRMIRMLAR» MR MAY CROC» CorNAOíA OTA* CATARIMA* CARA 9» COCJMPWLAO» •• MAY «RIM* CREARíA SAM PARLR LAR RRrRARÍAR TlIMM LRR BAHTRR NAYNONOO M LAR CCPRAOfAC* ORIKNTARIR'MI I «MR IA 01» ALTAAKR MR*. NO VlMOC OCMCNTCNlO* CAMIN00 T. CRRTMMRAKRI ClMRNlA OK "RKVKLAR* LA RRMlLLA f KL RÍA BK 8AM MATCR V RORANIA (MILPA) PICOTA KM RRTRARTA RRRARIR) CM LA RARA RRM RAMRKLAR f CORAL ROM* AL ARARAN OK LIMPIAR LA MILPA HO MAY RKRKMRNIA. 0MANOR TKRMIHA OOOCONA •(• MO VAN AL NRNTC A LAR OCRKMAMIAA» OALKMOARIRI NO RARKN LOR RÍAR. A M C* I « • ROM OR* MAY *) O % A M H A 0 N • MK*Rl RR» MOA RAMRKLAR» «OPAL RRM» V TOMA IL PMRLO* »• f / A M • PALO RC PITO» ÍAILCOI ALRMILAM «OPA PANA tL VCNARO » MOMO Ot LOOM 10 «ICONA* GANONA*(f) ALIMCRTOOI MAtS* ALAMOR» MKORO AMANILLO (MORI A MOMTAHA)* POMOL 2 OLAOCO RC MM0| «tAMOf ••UM»t«i*l /¥/

Rosales reports on Tamahú as follows; Presence of 3 teneraaste stones and grinding table. No sweatbaths. Las casas son de bahareque y de piedra, con techos de dos lados ó techos piramidales de teja o caña. Tienen ventanas. La ropa de los hombres: Ladino. La ropa de las mujeres: De Coban, 6 guipil azul con adorno blanco, Las mujeres de antes usaban turbantes, guipil blanco, con adornos rojos; corte rojo.

Goubaud reports further on Tamahú as follows: Divination practised "con frijoles y con pulso". A¿v

Recon. 1944 Sol Tax Tuourú. Alta Vera Paz San Miguel Tucura Is a small town, of only 620 people, with 15 Ladino families. The people live regado all over the monte. Except for one aldea (regado), all theland is divided into fincas, '^he Indians get all the land they want to cultivate, and have to work half time (150 days a year) for patrón, in return for which they receive rations plus 8 cents a day. Pew Indians own small parcels of land near the town; they work on finca lands. The town is not divided into barrios. There are ermitas, with plaoes of burial, in each finca and in aldea. But most of the burials are made in town. The finca farthest from town is 22 km. distant. Chamiquin is a "town" destroyed oa. 1876 during a war between Salamá and the local Indians. It is probable that bandits—and not a war--were responsible for burning the town. Purulhá is just over a high mountain; fincas on the other side employ local and "Salamá" Indians, There is intercambio de comercio between Purulhá and Tucura. Town officials are as follows: Intendente, Síndico, and Regidores Io to 4 are Ladinos. The Regidores serve two years. Each year the Io and the 3 change, or the 2 and the 4 , There are 46 Regidores auxiliares (mayores"), all of whom are Indians, The Io Regidor auxiliar is Indian and is literate. All work one week in four, so there are four groups. Term of service is one year, but some remain longer in service, to save boletos. There are seven cofradías: Rosario, S. Miguel (patron), S. Sebastian Sta. Catarina, El Niño, Candelaria, and YConéepclon. Sta. Catarina has a primitive altar table with cross and two small wood crucifixes; incense burner hanging. s* MiSuel has patron on altar with 3 larger santos, Candelaria has a rancho for fiesta purposes. /¥3 Tucurú. continued. There are eight mayordomos, numbered. Others help, and some cofradías have as many as 20. The personnel changes at fiesta time, annually. The house is the same each year, the property of some Ladino who lets them use it. The mayordomos come to the cofradía house on Sundays and fiesta days. Otherwise they leave a "guardian" the re— someone who has no other place to live. Each cofradía has its men mayordomos, but their wives are not mayordomos. Women mayordomos are chosen, preferably married women whose husbands can help with expenses. There are sometimes separate cofradía houses for the men and women mayordomos; sometimes they both both use the same one. The 1st mayordomo selects/his companions and the 1st mayordomo woman, who, in turn, selects her companions. The women mayordomos, of all cofradías come in every Saturday to sweep the church, change flowers, etc. Not all of them come in every week. In one case (Niño de Mujeres), I saw the cofradía altar in the house of the 1st woman mayordomo; and that altar is used by the man mayordomo too. 3h¡.another case (S. Miguel) there is a separate house belonging to the 1st mayordomo man. The wives of the mayordomos are present at fiesta time, but don't do any work. The women mayordomos -do that. There is no chlnam, nor any hermandades. The ermita is in charge of eight mayordomos that change every year. (As in town, more can join in to help). In the ermita, there are /?j¿

Tucurú, continued

santos and crosses. In front of the ermita, in the ranchito, is a cross. The dead are buried all around the edges of the emita. In progression through the hierarchy of offices, the man begins as a mayor, then has a period of rest, then may be an 8th mayordomo, and so on. The market is held on Tuesday, Thursday and Saturday, from 8 a.m. to 2 p.m. There is considerable barter on a money basis. This applies to maize, beans, meat, etc. Pots are bought in stores. Trie Moros and "Catarina" dances are given, with costumes from S. Pedro.

Ooubaud ft,v 1 lM?AO 2k ASM!» 19*4» VKM OI AMI* f SAM Miomk TUCURU

AfctuAAt 900 M* (SAMCM) 480 M* (INTCNBINOIA)

COMAROAt MCOORkANO TROFlOAk (TCRMCR)| SCkVA OK.HUMKOAB OB kkMVIA(8AR»SR)

»ookAOio*Ni MvMioiPAk» I$i5> LA»IMA» 781 kCNOOA lOMkROkA» 889 (19*0) llROANA* 620 INOIA, 14410 * iNofoCNA, 1*2*8 RwRAkf 149'1 (CXTRANO 9

N#?COIt It) IMOIBO OWY A klMOUA MATIRMA 10 Ik CBFAlOk* (8|N OONTAR IXTRANDIIROO) •

10 AN» 01 INOIOO* UA MAVOA PARTI OK kOO INOIOO IOTA*N M OOkO* tOO kAOlNOO KM kA POOkAOllNI 19 FAN* LAO» 89 *AIU &NOIAI*

ORIINTAOIONI CAM11 »#••

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Roaales reports on TuourA _as follows: Presence of two sets of teneraaste stones and two grinding tables: '•Cocina dividida en dos con cerca de caña. " Las casas son de cañas verticales, rajas con techo piramidal de palma y caña. No hay ventanas. La ropa de los hombres: Ladino. La ropa de las mujeres: Cobán. Mujeres antiguas vestian con corte rojo y turbante en la cabeza. Guipil blanco 6 azul, con adornos de otros colores. Recon.. 1944 Sol Tax Santa Cruz. Alta Vera Paz Indians here are scattered about In the monte. There are some fincas, but no close communication. The Indians in town have land nearby, and work on fincas and as free laborers. The population of the town is 378, of which there are some 15 Ladino families. Most Indians are brought to town for burial, and only in aldea Panibach (farthest to the south) are some people buried. There are some 60 ermitas around the monte. Maize, frijol, maguey are Indian crops. Caña and some omffee are finca crops. Corn and tortillas are sold (the latter taken to S. Cristóbal). Also, the surplus of beans is sold. There is an important maguey-pita-hammock industry. All are taken to Guatemala City and to Cobán for sale. (S. Cristóbal also produces these). Town officials are as follows: Síndico (Ladino); Regidor 1 (Indian); Regidor 2° (Ladino); Regidor 3 and. Regidor 4 (Ladinos); Regidor 5o (Indian. ) There is no Intendente. There are 80 Regidores auxiliares in the municipio, of which about 66 are in the local juzgado» They aro divided into five squads, eada working a week at a time. Thus, the Regidor auxiliar actually serve once in five weeks. Period of service is one year. Half are called mayores and half are called policías. There is a sergeant in each squad» The town is divided as follows: 1. Centro; 2. Pancul (N. E.); 3. Chixim (S. W.); 4. Saquixá (E.)j 5. Xilocom (N.W.), The last four are really the "corners" of the town. My

Santa Cruzt continued Chínames: 1. Sta Cruz 2. Sta Elena 3. Sto Tomas 4. Sta. Cecilia

Al so : 0 erro (ote. C :• *i1.?, -1 p o )

Tliese chinames change houses each Hew Year. Have no connection with any barrio. All are "patrones del pueblo". There are eight cofradías, as follows: 1. 1 mayordomo. Rosario de los ::oi':bro-rj. Changes house Oct. 7th. 2. Rosario de las Mujeres. Changes house Oct. 7th.

3. Día de los Santos.(Hale) " Nov. 1st 4. Día de los Santos.(Female) " " Nov. 1st. 5. Io mayordomo de Resurrección. (Líale) Changes house New Year G, " " 3. José (Female) " " New Year

7. " " S. Juan (Male) " " New Year 8. " " Corpus (Hale) " " June The last two cofradías are now located, in one house. There used to be 9 cofradías, S. Miguel was left otit for lack of money, and the

Santo is now with Rosario de Hombres. The Io mayordomo de Corpus is Andres Chiquen, who was at

Chiquibital. The 1° mayordomo of Día de Santo (Female) is Juan Tul. In the house there are two santos of each cofradía; San Juan and San Lucas for San Juan, and S. Pedro Martyr nd Dolores for Corpus. There is insignia for San Juan. No insignia for the other cofradía because "of women", and they carry only decorate' jarro . ífV Santa Cruz, continued Officials of each cofradía consist of the mayordomos and their wives, no matter whether the Santo is of men or women. There are eight mayordomos. In the cofradía Resurrección, there are three big santos and the little Niño of the cofradía, each in a case. There is also a Virgin in a case, and a cross that belongs to the Io mayordomo.

Returning to the chinams, Sta. Cruz Chinam, is patron of the pueblo. Here there are two very large, beautiful crosses in cross cases. In addition, there are two Santos of the ownerx of the house, the 1st chinam. There is only one chinam for this house, with no helpers. His term of office is one year, change of office taking place at New Year. I was told that "Through aXLhistory there never were special chinam houses." At chinam Santa Elena, there is a santa in a case, with a huge silver cross in her hand. There are also other crosses, belonging to the owner of the house. At chinam Cerro, there is a gilded cross in a case on the altar. Marcelino Calel is the chinam. The owner of the house, Diego Sio, was there. He "rents" the house, with no payment involved, to the chinam. At chinam Sta. Cecilia, there is a large Virgen of Sta. Cecilia in a'case. (Also a santo in a case, which belongs to the house.) Eusavio Jalal is the Io Chinam. He has no helpers. He is from the country, and he borrowed the house. /p?

Santa Crug. continued

The old and new chlnames reúnen in the chinara house. The mayordomos also meet here, but I do not know whether they all meet at the same time. ' In the cofradía Rosario de los Hombres, there is a -San Marcos santo (which is taken out for rogación for water and siembras) and the San Miguel santo, which formerly had a cofradía of its own. In the cofradía Rosario de las Mujeres, there is a Virgen Rosario de Mujeres in a case, and several crosses which belong to the house.

Dances held in Santa Cruz are Los Moros, for which costumes come from S. Pedro; the Chompipe dance, clothes for which are kept at the chinara of Santa Cruz); Anciano y Anciana (for which clothes are also kept at Santa Cruz chinara), and in which cornets antigua are used. In the Venado dance, the clothes come from Totonicapan, The terra, calpul. does not seem to he known here. The market is held daily, from noon to 3 p.m. Business in the market is conducted on a money basis and there is no barter in the market; there is some barter, however, in individual houses. The following day names were obtained:. winaq = day, or "los 20 días". can ax moj" kime ij lk* k»ix tsikin akabal kanil hamak k»at tox nox tsi tixaj bats ka'uk i» axpu The Regidor knows the day names. Everybody does not know them, and, in fact, some people get sick if they learn them. / ÍT¿

Santa Cruz. continuad Sol Tax

The Municipalidad has a santo, San Miguel, which is kept in the Io Mayor's house. The fiscales also hare a santo, or rather, a santa, the Virgen de Carmen. We visited the carmen (at the fiscal*•) and found one santa I Cannon) and a o roes and santo belonging to the house. The santo of the Municipalidad, referred to abore, bears the full name: San Miguel Arcangle. Calebal is the term used for milperla. And the ermita with its santongiTes the aldea its name." Informants who contributed information about Santa Crus are Tomas ChakuJ and Domingo Lemmus.

Goubaud has the following additional notes on Santa Cruz:

Decidimos parar en Sta. Cruz a donde llegamos a las 4:15 p.m. El intendente interino es indio puro. Nos dieron datos estadísticos, y salimos a ver casas indias. El regidor que fue/ con nosotros resulto' ser ladino, aunque yo al principio creí que era indio. Vimos la iglesia que es muy bella, pero cayéndose. Sol se fue con dos regido- res indios, y Juan y yo con el ladino y dos indios. Visitamos oofradías y casas indias. Tome oalendario sagrado del regidor ladino, que lo habla aprendido de un indio. Supe que se baila en este pueblo el baile de TieJos o ohumplpies el 3 de mayo y en agosto, para la fiesta de Santo Domingo.

Rosales reports as follows: Presence of tenamaste stones and grinding table. "Unas cocinas divididas en 2 con cañas." Las casas son de bahareque ó de caña y lodo. Hay ventanas. Techo oris- mático, de teja y caña. La ropa de los hombres: Ladino La ropa de las mujeres: Cobán. Goubaud reports on santa Cruz Verapaz as follows: /¿7

*OYA* 24 ACRIL 1944» vcn OIARIO S"> 7- SANTA Cnui VKRARAS

RVITWRAI 1580 M* (SARRKR) 4200 RIKS (INTKNOKNOIA) COMARCA I MONTABAO CALIIA* (TKRMKR)f BOOQUKC CON PlNOC (SARRKR) POOLACIOVII MUNICIPAL» 6171 LADINA» 441 LCNCUA KSPARCLA» 446 URRANA» >78 INDIA» 5750 * IHO.*OKNA» 5725 RURAL* 5792 NOTAi 5 INOIOS OUVA LKNCUA MATKRNA SO SCPAHOL. FAMILIA* LADINA*I IJ«» 45 PAM. INOIA* KN LA POBLACIóN. FIMAI o« CAIA» MACURV» MAÍS» PRIORI* PITA, RSOSS P. QUATKMALA V COCáN* VENOKN MAÍS v TORTILLA* A SAN CRISTOBAL. CARPA**

ORlKNTAeioVlt 6 CAMINOS «IN ORlCNTACtóVi PRKCISA* ALTARC* NO 0RlKNTA000*A CRUCKS v 3ANTO*I NO NAY PRKNTK A LA ISLKSIA. lOLCSIA» 0 1» A LA DCRCSMA OK ROSARIO. SAN JOCS* STA. CRUS IN CRWCK* KN ERMl* ALTAR MAYOR* TAC (CARILLA* KN CA*A I.* CRUX AL LAOO. COPRAOÍA STA. CCCILA-CMINAM. SANTO* OIKRTA* CALLS*) CASA 2.~CRUX AL LA DO. COPRADÍA OíA oc LOS SANTO*. 8ANTO« CASA 5««>CAUCKS AL LADO ALTAR OICKN *CR OK LA OAOA. SAN M,«WKL SN CAMARÍN. COPRAofA ROSARIO» Y COPRAOÍA CMINAM SAN MAROOS. CASA 4.» eos CRUOCS «RANOK* Y UNA PKQUCNA OOMO KN HUCHUCTKNAN.) KSOUIPULA KN ALTAR, OARA 5** UNA ORUI ORANOK. NLKO 0108 KN CAMARíN C**TUM*RKSI PARA LA RISMCRA» CANDELA» POM COPAL* RKOALAN COMIOA A LOS MOIO*. UNA OANOKLA KM KL CAMRO. TKRMINA 2A. LIMPIA» CANOKLA KN CARA. COCSCHA» CANOKLA. ROM CORAL» KN CARA. VLKTFTTC VIKNC A AHUMAR KL MA FT* $1 NO LLUCVK» RROOKSI«*N CON TODOS LO* CANTOR* ST LLUKVK MUCHO UNA MISA. BAILKSI BAILS NI LOS CHOMPIPSO» * s x I fc> MVH» BAILS OK Visees» 5 CK MAY*. 2 PKRlOCC, I VIOC» I VICIA, I «UIOHK* CWINAK» 5 TRCMR«tt«C4l#

NOTAS 24 ABRIL ip44a VCR OIARIO ¿¿ANTA CRUX V. (P.2) BAILS*, CONT* t I TUN. RELAetc* SN OIALSCTO INOIO. AROUMKNTOI Nile PSRAL OUIOHS* CUINAK (MOMRRC CALVAOS). LO* VIE

A X • TICRNO A X P W" • T0BA00R» R K X «VCNAOO I $ m MILPA M O ((MOJAN) • MOJA ANIL* MADURO T«* I R I N • p/tfARO K A T • ECHAR PUSQO TCII*i PACAS A X M A X* • f !•• «AIRS T •* I «PERRO M ROM (NORONSL) «IAMORIN ARAL • PSROSR CATO* MONO X A W • K • DURO RAN» MADURO T 8* • CUKRC X* 0 X 0 X* • TRUKNOC RIME* • MUERTO A X *• I X • T» PCRO «CAN RALO OC RITO» CRISTAL OC ROCA Y MURSQUITCO OS SARRO* ADlVtNAClO*HI POR CANOKLA» RUL80 KN MuNcCA V KN RISC* KAMUALI *LK VA A RASAR ALCO A UNO*" ARSRU NARVAL, "OC*CRACIA" C I M A N A S A (•I CUANABA) • MUTFER SN LA NOCMS* GIF*, OIALKOTALSSI DIPKRSN0IA0 CON TAMAHU. CONOCSN ROR SL HARLA «ULKN SO C€ TACTIC V OS S. CRISTOCAL. TitWKt Og COSAN* ^ /5 ^

Recon. 1944 Sol Tax

Purulha. Baja Vera Faz

This town is divided into four aldeas: Panima, Panzal, Pena del Angel, and Monjon Panima* There are 36 fine as and six oaser^os* The Indians in the monte are dispersed* Some Indians in town have land nearby, but mopt are colonos of nearby fincas» L.% •p

S-AK

C « Vs% t w V ü v i t.

>\\ r.

The market is held biweekly, on Thursdays and Sundays, from eight In the morning to noon or one o*clock in the afternoon. There are fire cofradías, as follows: 1* El Nino* Change of officials on January 1st» 2. S. Antonio* " " " " June 13th*

3* S. Jose* i» i» » i» MaPCh 19th. 4* La Virgen* (Did not obtain date of change of office ) 5. Saeramento » * « » » » »» There are ten numbered mayordomos In El Nino* Domingo Xlcol and his wife are Hie mayordomos Io of El Nino* The women change flowers on Saturday* The santo's day is December 25th* Period of offioe is for one year and the mayordomos may volunteer for a period as long as two years* Change of mayordomos occurs on January 1st* There are no barrio santos in Purulha, and the ohlnam is not known< There is no municipio santo* San Antonio is the patron santo* /irz3

Purulha. Ba.1a Vera Paz, continued. Sol Tax

Town officials are as follows: Intendente - Ladino Sindico - Ladino Reg, 1? - Indian Reg. 2 - Indian Reg, 3° - Ladino Reg. 4° - Indian T,here are auxiliares (mayores), all Indians. They m for one week, every four weeks.

Rosales reports on Purulha as follows:

Como a la 1*30 pm. partíaos para Purulhá a donde llegamos a las n 2%45 pm. Bn el camino paramos un rato"para visitar algunas ran- '.. f chos de la hacienda "Vista Hermosa". Lllegaraos axxx y pre¿untames por el Intendente; el Tesorero nos indico que él y el secretario hablan salíalo a comisión. Bl Tesorero nos atendió y noa facilitó todas las ayudas que necesitamos como donde comer, donde dormir (éste la escuela) y personas indígenas que nos acompañaran a visi - tar las casas indígenas. Un regidor y un mayor anduvieron con nos- otros, quienes no hablaban ninguna de las lenguas Indígenas del pueblo ( Pocoachi y Quechi), sino solo el Castellano. En la mayo* rl a de las casas que visitamos nos hablarSn en Castellano también. Después de comida entrevistamos a algunos de los viejitos indíge- nas del pueblo, quienes hablaban el Castellano mas o menos bien. Uno hablaba el Quechi y el otro Pocomchl. A selection from Goubaud's diary, on Purulha, follows:

LLCAAMOS A PMRMLMA A WAS 5»*5 •»•»• £• u* PWSALKSITS MVV HI TIAS» V LIMPIA* ESTA SITUAOS AW POM AL Mk VALLK OK PATAL, OttANM LA TOPOAAAPtfA OKL TKARKMO KMPtKZA A OKAOKMOKR MAO IA LA O0STA OKL ATLANTIAO* LA TOpeoRApfA OKL PMCOLA KS AIMCAAAOA* CM LA INTCMOKNOIA ne KSTAAA MI KL IMTCNOSNTC NI KL sec ACT AMIS» PKNA Ck T8SARCR8 MUNICIPAL NOS ATKNBlé* MWV OIKN* N08 MASPCDI KM LA KAAtfKLA DK NINAS» QWK KATAAA SON LLAVK* V PKNKTAAM08 PSA UNA VCNTANA* AMT NSS SUSAN IZAMOS PARA PAAAA LA NOSMK* SALIMOS A VIO I TAR «ASA INDIAS» KM OAMPA&IA OKL I KA RCQIDSA V OK OTAS RCOIDOR* PAAKOYAM- AMSSS INOfSEMAS* OKRO MINSUMO OK usa oes RCSULTO* SASCA LA LKNAWA INofAKNAA* Vi 81 TAMAS VARIAS O ASAS* VSR MATAS OC PMRMLMX PARA LOS PROOLKMAO DK AAMLTWRIZAOI 0*M# POCA C8TK PVKOOO KSTA* OAMPMKSTO OK POMOMKS V KKOHI*Sc V «A SKNTK INDIA AME MO HADLA LA LCNAOA* Ne* oiKMAM ees OOMKR KM «ASA OK MAJA •(BAJíA LADINA* LA IALS8IA NA KA IMTCNS0ANTK» V PAR LA ALEARAS V OKMAO 00«ASl ftCC tal ASAS SK VK KL AAULTURAMIKNTS DK KATC PUKOllA* ••• •••••A

í »•**• 25 »mu, 1944, VKR DIARIO r ^ PUAWLMA* v'--íi'"'4

6 # 8 ítl!!!'. 'S ^ " < *""> •*!< "• <*"* 1942) 4*00 PIC* (INTKNOKNOIA) COM ARO AI MC« ORLAN* TROPIOAk (TCRMCR)l BOO«WCO OON PlNOS (SAPPKR). W r?2ti?• * • •"«•»•••'••• »3#2*2 LADINA, 1910 LAMOUA CSRAAOLA, IT4J (»940) URBANA, 1079 IHOIA, 15952 • iNofocNA, 15491 r.M... *»***># »4I62 (EKTRAH.) 6 NOTA i 441 INOIM IVTA UMUA FAMILIAS LAO IK A» I 2?| PAMILIAS INOIAO 100. MATCRNA CO CORA**!.. ALOCA* i «ANIMA, PANSAL. PCAA OCL ANOCL, MON<6*N PAH in/. 3KI* OAOKRSOO, 59 plN*A*. LO* IN*r*KHA* VIVKN MX* **M* OOLONO*. J-C-u u s i A * é. ORIKNTAOIO*NI ACAMIN** 51 N-TUOURJI P-CAMINO OARRCTR* A TAOTIOI O-LA UNI**N.ALTARCI CRU*C* v 8ANT**I lokcoiA, NO MAV *RUI. NO. CA*A I. «OOINA, NO VIMO* ALTAR CA*A 2. *IN ORVI, OOPRAOSA OCk NIHO, CM COOAPARATK* CASA 5* ©•• ORIFOKO, 000 OANTOO CAOA 4. ORVK ORANOK, OANTOB. CAOA 9* 000 ORVOKO, 1 «RANDC 1 PCOUCRA* COOTUMORCOI VCLAN LA OKMIkkA V MOAN POM OORAL. CANDCLAS K INOIKNOO OUANDO KOTX OORKONAOO Ik MAfl. CCRKMONlA* KN LAO OAOAO SOLAMCNTK. NO OK DOBLA LA MILPA. S* OAHA OON AIAOO*N, NO OON MAOHKTK* NAHWALI NO OC OVK LA PALABRA. NO MAY OHINAMKS. CHINAMA - CNRAMAOA. NO MAV OALRUk. 1 A X «' I X MM 'l, NO MAV. AXILOHCk. M/OIOO *f, PRCNOCN OANOCkAR NO USAN 0 OONOOCR LA OCNTC kO* PRItfOkC* OB PALO OC PITO. CALCNOARI*! NO L* OAOKN MRMPO C*TNIOOt MVV MCI* LA 00, POROMOM?, KCK0M( V ALAOINIIAOOO. COMTAOT*! MXO OON 3 A LAMA*.

T NOTAO 29 OK ABRIL 1944» VCR DIARIO PUAULMA (P.2) LlNOOfsTIOAt RKOOOf VH VOOABOLARIO OC UNA MUrfCR (OAOA N**5) «UK RCOUkTO* OKR OK COB AN. CMPCOK* A RCOOOCR MM VOOABüLARI* OK MANUKL POV, 72 AÜO* OK COAO, «UK OltfKRON kO* RKOIOONKO «MC NO* A0OMPANAOAN PWKOkO* RSULT* *CR P*M*MOM?. EN LA NOOMK PIIIMO* ÜUAN V VO A kA INTCNDCNOIA, OONOK kkKOARON TNCO INPORMANTK* ANOIANOO •UK NOO IRAN A OAR Ck LKN0UA4K OCL PUKOL*. DKOPVRO OK RKOOOKR •ON ORAN OIPIOUkTAO (PMCO CRAN VIC400, V NO OAofAN MUV BICN LA* PRKOWNTAO *UC kKO MAOfAMOO KN CSPA*Ok) AkOO OK kA NUMKRAOIO*N V PALADRAS OVKkTAO, RCOUkTO* «UK MHO OK KkkOO MlONKk QUAkf, OK fO AlOR, MAofA VKNIOO OK 8TA. COM!, V MARkAOA POKOM. Ek OTRO, MlOUCk OHM, 72 A|l00# NAOÍA VCN100 OK COOAN, V MADLABA KCKOMÍ. Ek TKROKR INPORMANTK OC KOOMOC* PWK* 0140 OKR OOROO V TAkRKK MWoR* 81 MUOIRRAMO* VIOTO Kk MAPA KTNIO* «UK TRAK 8APPKR (1902) HUO«KRA«| MOO N*TA** «UK K*k VA TRAC KOTK PUKOkO OOMO MKIOkA OK POKOM V KKONf*. *KRO k* INTKRKOANTK KO «UK KOTOO 000 IDIOMA* OC U*AN KN PURULMX, V OON OOMPRKNOlOOO POR UNA V OTRA PKROONA* LAOINOO K INOIOOI LOO OOO RKOIOORKO QUC NOD AROMPAMAOAN NO OAOÍAN MUOMO OUAk- •UICRA OC k*S IDIOMA* INOlOCNA* MAOkAOOO AOuf* TAMOICN OK MOSTRARON KMOARASAOOO OUAMOO KMPKIAMOO A MAOKRkKO PRCOMNTAO OK •UICN CRA INOI* V OWICN CRA LAOIN*. EkkOO NO COTAOAN *C*UROR Ak PARKORR, A «UK ORUPO OULTURAk PKRTKNCOÍAN* NO OCRvf kA |NVCOT|OARIO*N PARA HO RONPWNOIRkOO MX*. /!>•

MOTAS 25 ARRIL 1944, ven DIARIO, FWRUkNA* (»•?)

VooAoukARioo RCOORIORR KN ROTE FUSRIOI

T X V N 21 X V X • I / X* A X* *A k 2 R A *l 22 • A 'I • - £x» A X* 'A k 3 30 k A X X1 A X* *Ak«»R|R«XVN 3» 1 O R »• 2 k A X •« • • ím x A x • * A k • R I X • X A'IRI I W*K *| »* l A X' A k 7 W V R *W *• X* RARE JO f • V A X S A R ' I B 60 t (X1 *A k

9 R E k% * XO RARE M/R XUM|RARlé*X • 10 k A X '« • RAREIA, X R k *R M II X V X k A 'x W •ARA, X1 V 12 X A R W A *M V MER, R| Ü R O R 13 • S k A »(X V TURRA, Ti1 R T i ' 14 K A* k A *X V ARUA, X A' 13 • O k '* W rwiRR» ^ A M 16 m V A X k A 'X II ROÍ., R A R* *l 17 m If X k A *X II RURNAR TAROCR, T j R - m u 18 m A X j AKkA'xW AOIOR, X I • « • (OONTCRTAX) 19 REkskA*xii AOIOO, R A T 3 I X • I X • W A X X V R - M A 4 RRAOIAR, • A R • T I • í

NRTAR 25 ARRIk 1944, VSR OIARIO PlfRtfkMA* (R»4)

VMARVkAAlO RBORRIOR RX RRTR RUKRkO OR MlRMEk QllAkf RRIRIHARIO DC 8TA» GRUÍ) RRUyRMf. T X I X A X 26 » A P X A » !M A « 2 K I *l R 30 k A P X A • (X A R i i •I P* 31 II X k A X X A « I 'MI •I I X *| o A R k A X X A • I •X A R X R •é •* 8 A « I St A R (Rl) l • II A X X *l R 41 A « I *X A t • X I VAN 7 V II X *H »* 42 A • I 'X A • R I • X I •l R 0 • V A X j A X *t P A « i •R A - R I • I j I P 9 R X k C 'x E B A 'x x p - » ; R A k 10 x% »t 3 k A I MAXofttj'tAk II X V R *k A X • i R «A k 12 X A P •k A X 70 kA*CR-RA»-RAI 13 t 5 •k A X «0 X A X « • *R A R 14 X A X *k A X too00 • I • X T 0 (RARTIkkA) 13 X R k • 'X V X TIERRA,A t '* k 16 « tf A X *k A X ARUA, XA*' 17 « V X *k A X FUERO, R A. A» IS • V A R / A X *k A X ROOTf URO, T í A X 19 R I k « X *k A X MRRTt, ti ' T ( S * X O X I X *A «' RARA» X A %» A • / 21 X II X A X X A V I *NA« "AEIAORR". ««VII 22 X I •l R X A • I •* A t I j'l MAI I 'RAO s X I •X I P X A • • VK A • »X R MM « I »X A R /b-¿

*«TA» 23 OK ABU I i. 1944» ven OIARIO PURULN/ (R«3)

V«eAawkA«io Rcoeaioo CN KRTK PUCRWR os Miauxi CNXN» 72 ARRS» es COSAN 1 ÜÜSHÍ * í • T i TURRA ARUA ¿AM FVKXO X I »T ) I MONTC T J A X •ttOTS PINO l« M • X • *W • M, (M|) RARCXA II V •ARA X A • X W R4RS í U If X NARI1 •VMAW'XC «««A R A H A T ) RIROTCR J I R RAKtfA •AJ|C*KAXO*kOM» RXWO DC UA OA0KEA R V X I OIKNTXO V*!/ «< • RAS* x A m A k •• u a' MAN* A X • X A Y • k RCOMR I I K A '« V j K8RAIDA XAS KSTOMARO PICARA* X A • A i. Xt • X* Pit*

Rosales reports further on Purulhá: Presence of ten enaste stones and grinding table. "Un caso de poyo en esquina de la cocina". Las casas son de bahareque, r

«•TAS 26* ABMII. 19**» V«R OlARIB SALANA*

ALTWMAI 920 N. (M.R.f.1942)

COMARCA• VALLCS ¿RlBOO (T(RMKR)

PMUCIINI MNNIOIRAL, 19200 LAS IN A* 12919 UñONA carAROLA, I? 275 (1940) URBANA, 4022 IMOIA, 6201 • iNofscNA, J«23 RURAL» IJ0I5

HíTTSSI 2H}6 RKRBBNAB BLAOIMOAOAS BSMB TNOTOO* ONVA IKNOWA MAYCRNA «S KL KOPAROL*

No MftBIMBO «STUDIO tTNOL¿OISS (ORtOIAL SN tSTC LIIBAR»

M0)?A8 26 ABRIL I9M» VKR 01 ARIO FINSA "CAOMIL*, SALAMX* (ot BAIA T BANABB) AfcTtfRAl 1000 N. (M.R.a.19%2)

CBMARSAI VALLCO /NIOOO (TBRMCR)

PBSLAOIO*NI 101* (•940)

CROSSo v SANTOSi UNA OTRJ 10

Rosales reports on Salama as follóos: emprendimos ol viaje a Salamá a If- s 8 am. tíl viaje a esta cabecería fué ouena aunque la carretera fué un puco escrecha y después do encontrar on el camino a algunos cientos de ¿añado que llevaban a cierto lugar par-a en engorde. El camino fué una suDida y 1 ego una bajada. Antes ae llegar a Salame, la vegetación fué cambiada en comparación con; la de Alta Verapáz; terrenos áridos y con la vegetaci&n seca POT; la estación de estos meses. Llegamos a Salame a las 9;30 am. Tax'y Tono fueron a ver al Jefe ¿'élítico mientras que yo visité la Iglesia y el mercaüo. La iglesia es también de construccifin colo- nial y muy buenos adornos de aquella época. Kl merendó es chico jf, eon vendedores indígenas de rtabinal, en su mapor parte. /¿-y

Recon. 1944 Sol Tax Rabinal. Ba.1a Vera Paz. The town ia divided into four barrios, as follows: 1. S. Pedro Martyr 2. S. Pedro Apostle 3. Sto. Domingo 4. S. Sabastlan m There are twelve aldeas outside the town, which the houses are dispersed. In Chixum aldea there are more Ladinos than Indians. (This is near Choi). There are four principal cofradías, one for each barrio. The rest (12 of them) ere ordinary. They are named as follows: 5. Angel San Miguel 6. Jesus Nazarena 7. La Virgen Natividad 8. S. Jacinto 9. Elena de la Cruz 10. Santissimo 11. La Virgen Sacramenta 12. La Cruz (cajol Dios) 13. La Virgen del Rosario 14. S. José 15. S. Francisco 16. S. Pablo Cofradía officials are as follows: I|0o . The Cajanjel is the head of the cofradía. o Segundo Teroero 4°. Capitán 5°. Ro' 6 • Uakak 7°. Wuq (ultimo) Fiesta is held on? e a year, and the house for the cofradía is either owned or borrowed. Ay Reoon. 1944 Sol Tax Rabinal. Ba.ia Vera Paz, continued. The Municipal santo is the Sr. del Cabildo, This used to be in the Cabildo until the Alcalde system ended, and it then was moved to the church. At the Cofradía Santisfimo, there is a large santo, not in a case; there is also a Santiago on a horse, three more santos, a crucifix and a very large cross — all on an altar of adobe. At the Cofradía La Virgen del Rosario, there is a Virgen. Against the wall on a wooden stand, actually a platform across the room, there were two crucifixes and insignia, as well as eight or ten small santos and animals (horses and cows). The latter are the "negritos", taken out for the dance which takes place in November, for a whole month, until Christmas. There was also a big drum to one side of the room. In this cofradía a man was sitting on a bench, extremely drunk, and when we left the church, my guide said, "He's a Chuchkajau. He was second in the cofradía, but when the Cajau^el died in December, he had to take his place. That's why he is in town. He was at the Cofradía 3, Pedro (and thus drunk). He lives in an aldea." My guide said that he was a sacristan in the church for four years. Then a new priest came and substituted Ladinos for Indians. All the Cajaujeles were angry and complained to him, so he went to the Bishop in Coban, who reprimanded him. Then he wait to the Archbishop in Guatemala City, with no results. He even wait to the President but still nothing has happened. The Cajau Celes say, "This /íi>

Recen. 1944 Sol Tax

Rabinalf Baja Vera Paz, continued is our town. The Ladinos don't belong here, so they don't know about such things." At the Cofradía S. Sebastian (barrio cofradía?) there is a santo in a case, another small one, and a large crucifix. There is another crucifix, rather plain, which'belongs to the house. Also insignia in the case of the large santo. Each canton and barrio has auxiliares. Chilate is cofradía food, and the officials sit in order when it is served: the cajaujeles (Principales) sit first, then the alcaldes, regidores, etc.

Ax'ix is here known as Chuchkajau. Nahual « Karainaq (animal spirit ). The following dances are given in Rabinal: The Costeño, S. Jorgno, and the Venado. Old costumes have been kept "from the old days" and borrowed from whoever keeps them. The Conquista is danced on the Patron's day. The Baile de Patzcá is also given. The Baile del Tun (Rabinal Achí) is given on S. Pablo, January 25th. There is no temascal here. Nor tux. "We don't use them here. They are unhealthy. Nowhere in municipio. In Cubulco? Yes." líl

Goubaud reports on Rabínal as follows:

•jRfRR 26* AMIk 19*4» ORR Of AMI* RAAIMAL

AMMAI 980 M* (M.R.Q.I9R2). 9199 RitR (INTRNORROIA) COMARAOAI VALLRO /AIOO« (TRAMRR) PORLAOIONI MOMIOtRAL» 18979 LADINA» 999< LRNOOA KORAIOLA» 4069 (19*0) URRANA» 4988 INDIA» 1*91* • INR/RCNA» 14895 ROAAL» L4?27 MOTA I $9 IMOIOO OK UMIM MATCRMA KORAIOLA* FAMILIAS LARINARI 68*

EL ROROLO TtCIIK •VATRO RAARIOOI SAN PCORO AROOTOL» 8AN PORRO MARTIN (DOMlNlOO) 8 A* TO OOMINOO» 8AN SSOAOTlAN* 12 ALOKAO* OOIRNTAOIONI NO RAOAOK MAOKA OAtKMTAOlfR PR AANAlOOjVSAOAOKAA) 8fi«8*P«0A0 AROOTOl 80«8?0*D0MIN00» N0*8AN SKOAOTIAM» Nfc>8P*MARTlR« LOR ALTARÍA I NO KOTA*A ORISMTAOOO* 8S MAT • AMmOO OAlCMTAOOOt 0»6ALAMA» P*C0OOL«| •O» 8«£L CMOL» N«8AN MlOUtLITO T TAOTIO* NO Vi* OKNKMTKftIO* CROOK0 T SANTOOI IOLKOIA» NO MAT CAWOSO «OPKOIALKO* CAOA • •• 8A»TOO* COTRAofA 8AN PtRAO MÁRTIR CARA 2««» OH OROOIOMO» 8T»A LOOIA» 7 o A ATOO» CAO A ?•• ON OAORIFMO ORANM» OHO RRAVRIIO» OICTC O AM TOO* CAOA A»» ON OANTO* CAOA ?•• OOO DAN TOO» SIN 0A08» COFRAofA SAN JOOK**(CNINRO)) PtfeAA T FOR00I FORRO OOMTRA RARSD LARRA» MK0AA0 LKVARTAOAO*

Groubaud reports further on Rablnal: Rablnal está en tin valle angosto en tierra cálida, vegetación semi- desértica (Zacapa, Salamá). El pueblo tiene una iglesia grande y muy solida. Gomo a las 3 p.m. fuimos Sol y yo donde el Intendente a conseguir datos. El Intendente nos dio al Comisario de Policía y a un regidor indígena para que visitáramos casas indias. Fuimos a la Cofradía de San Pedro Mártir, donde encontramos que estaba en ceremonias religiosas. Fuimos invitados a entrar. Kabla mucha gente. Hombres estaban rezando frente al altar. La religiosidad del indio se mostraba patentemente en esta ceremonia. Fuera de la sala estaban las mujeres de I03 cofrades haciendo tamales, etc. Nos fuimos a ver otras casas. Sol se fué con el regidor indo a ver si conseguía algo del calendario. Yo me fui con el policía y visité unas casas. /Li.

Rosales reporta on Rablnal as follows: Rabinal es también un lugar caliente, sobre todo en la estación seca del año; tiene varias calles y bien trasadas, con la iglesia al frente del pequeño parque y al lado Norte del edificio oficinas civiles y militares. Visité la iglesia. Después me encontré con un indígena del pueblo y a él requerí todas mis preguntas. En seguidas visité cinco casas particulares y en ellas tomé los datos que buscaba y ortros que podrían interesar a mis compañeros, Teneraaste stones and grinding table present. Las casas son de^adóbe y palos, con techo de dos lados, de teja y caña. Hay ventanas. La ropa de los hombres:Ladino. La ropa de las mujeres: Guipil blanco con adornos rojos, corto. Hay de otros colores. Corte de Totonicapán, Las mujeres se aseguran el corte como Atitecas. Para el cabello dos cintas cafés. /¿3 Recon. 1944 Sol Tax

San Miguel Chica.1. Baja Vera Paz

The pueblo is divided into four cantones: San Pedro, (3.E.); San Juan, (S.W.); Santa Cru*,(N.W.); San do val, (N.E.). Houses are dispersed throughout the aldeas. In oaserio Chicholon the houses are close together. |*f*. SJ-KA*>T*í

5 *soa. K. S.fíc4^D

Town officials are as follows: Intendente (Ladino), Regidor 1 (Ladino), Regidor 2o(Indian), Regidor 0o (Indian), Regidor 4o (Indian). (Mayores) There are 63 regidores auxiliares/in the municipio, of which 14 are in the town. They work in groups of five for one week, then have three weeks off* Of Regidores auxiliares (not Mayores) there are ten in the Pueblo, who work for one week, with three weeks' rest, and 28 in the aldeas and on the fincas. There are also 21 Mayores Alguaciles in the Pueblo, who likewise work for one week, with three weeks rest. In addition, there are 4 Custodios de Cementerio in the Pueblo, each of which works for one week. The cofradías, in the hierarchical order given me by M. Ace tun, are as follows: 1. La Virgen 2. Sacramento 3. S. Miguel 4. S. Gabriel 5. S. Jose 6. Las Animas 7. La Cruz 8. Sto. Domingo Each cofradía has one Cofrade or Principal and six Mayordomos. These officials are numbered from one to seven, and their wives are included as offioials. The Cofradía remains two years in eaoh house. 'kl¿

San Miguel Chicaj. continued.

The Cofradía S. Miguel has a large patio, with a huge chinama, ant a tile-roof galera which «erres as a kitchen for the fiesta, and .some smaller galeras* On the altar, there is only a large S. Miguel, the patron, a small S. Miguel, and two crucifixes belonging to the owner of the house (the Principal of San Miguel). We were told that In September, the two year period during which the Cofradía was in this particular house would be up, and that the Principal would then give it up* It also appears that sometimes the town "lets a Principal keep it longer"• The Principal is named by all the people; that is, the men from the town and the aldeas, of eighteen years of age, and up, •ote for the Principal* The Cofrades or Principales pasados name the Mayordomos. The Mayordomos help the Principal to pay for the fiesta* Mateas Acetun was the Principal of S* Miguel when we were there, and he had come up through the hierarohy, as follows:

1. Mayor - 2 years. / 2* Military service in Salame - 6 months* 3* Mayordomo - 6 times* 4* Regidor Io (Served 26 months as alcalde of town, when law was changed) 5* Cofradía S. Miguel* Now he can only "buscar la vida"; he is "libre", having served both God and town. All have to go through this hierarohy of offices; the town orders .em to do so and the people have to comply* /¿r

San Miguel Chicaj. continued»

Acatun has heard the day names, etc* in Totonicapan, but he doesn't know them, "Since each town has its own language." No Chuchkajau here, but he knows that word for other towns» He never heard of axk'ix, calpul; he also has never heard the word, nagual, nor, apparently anything like it* He informed me that there were no brujos here, and that, "Maybe there are brujos, but who knows who?" In the Aoetun house there was a grinding table in the corner, and three tenemastes in the middle of the other wall* At the house of the Regidor 2° (Indian), there was a little altar with a crucifix* Before it was his silver-tipped staff of office, together with a silver cross "that stays there his year." The kitchen was half-outside, with grinding stone on table and 3 tenemaste stones at the opposite wall*

The market is held on Thursday, Sunday "y todos los dies", from 10 a.m. to 2 p.m. or so, and then again from 6:30.p.m. to 7:30 p.m. Barter takes place in the houses, but not in the market* It is on a money basis*

Rosales reports pji San Miguel Chicaj as follows:

ifin Uhicaj visitamos la Intendencia donde nos proporcionaron dos informantes; uno ue ellos fuese con nosotros, Tono y yo, a visitar caí a particulares, 'lomamos los ciatos necesa- rios según nuestra repartición del trabajo, aun cuando apuntábamos todo lo quj creíamos que nos iba a ser necesario, y regresamos como a la hora y media, wos di6 tiempo ue visitar la pequeña plaza que sjt hacia alrededor de una gran ceioa y tomarnos ahí los autos ae la indumentaria de la gente indígena del pueblo. Minutos después nos despedimos de las autoridades civiles del pueolo y marchamos rum- bo a liabinal a donde llegamos a lax 1;30 pm. y¿¿. Goubaud reports on San Miguel Chieaj as follows

*•**• 26 ASRIL I9M, VRA NOTAS SAN MIOUKL CMICAJ

ALTUAAI 900 M. (M.R.3.I9*2) 2800 PIRS (INTCNOCNOIA) CDMAROAI VALLKD /moos (TKRMKR) POOLAOIINI MUNICIPAL» 7*72 LADINA» 609 LKMOUA ^PAROLA» 694 (•9*0) URSANA» 223% INDIA» 6869 * INDÍOCNA» 677Í RURAL» ^297 NOTAI 81 INOIOS LRNOUA K8PAR0LA NATSANA* FAMILIAR LAOINAOI 12.

ORIKNTAOIIMI * CAMINOS, ORIKNTK» NORTK» P0NtCNTC» SVR« CKMKNTKRIO A I. Reil It NTS* NO MAY ORICNTAOlfN DC LOO ALT ARCS* MlLPAO TAMPOCO* CRUOCO V 3ANTOO• EN LA IOLCOIA MAT DDR CAUCKR CRANDKO A LOS LADOS (ALTARíA)* CRUOCO A OAOA DOS KOQUINAO A DOS OWAORAS OC LA PLA1A» SOR RARA KATAOIORta DSL VIA ORUOIO* CASA I*» SIN ORUI» OOS COCUIRULAD* CASA 2*» VNA ORUI» UNR CRUOIPI^O» TRKO ORUCITAO OK PALMA (DO* MINOO OS AAMOOT)» TRKO OUADROS OS SANTOS* CASA 5»* SIN ORUI» KOCUIRULAO* CASA *•- oss ORuci«it

NOTAS 26 ABRIL 19**» VKR NO**» SAN MIOUKL CHICAÜ (P*2) A M •• I * • lANORÍN* ÜRAN OKMlkLAO OK PALO OK PITO* LOO OONOULVAN TAMI PARA ooLOACa. EN CorRAOfA OK LA VIROCA HAV \m A « • • i «•

CONOCRVAOIIN OK ALIMCNTOOI CL ru CL MAÍl CN TUDAS*

TKMASSALI NO HAV T U H*

PlKORA OK MOLCRt LCVANTAOAI

INPORMANTKI RCOIOOR iNofoCNA JUAN I J ROPAS} HCRNANOCI» 99 *QOS KOAO.PRINKR PÚSOLO OONOC KL RRCIOOR PUS* A TARCA SU MAOHKTC PARA AOOMRAAAAMOO* AROUKOLOofAl «ARMA» OCRRITO AL NORTE DK LA ROOLAOION «9 »•»>• ILI

Rosales reporta further on San Miguel Chloa.1: Las casas son de adobe ó bahareque con techo de dos lados, de teja, palma 6 caña. La ropa de los hombres: Ladino. La ropa de las mujeres: Guipil blanco 6 azul rayado, corto; corte de Totonlcapén. Las mujeres llevan zute blanco al hombro, cinta alrededor de la cabeza y con un lado hacen una rosa. Calzan la milpa* Calabozo. léi

Recon. 1944 Sol Tax

Santa Cruz el Chol Town officials are as follows: Intendente (Ladino), four Regidores (Ladino), Síndico (Ladino). In addition, there are 40 Semaneros (Auxiliares). 4 cuadrillas; work one week, with three weeks' rest. The Regidores auxiliaros of the Cantones (aldeas) are Indian and Ladino. The Secretary said that there wore no divisions of the tov.n itself, and that there is only one cofradía (de la Virgen), with a Santo in the church. The Indians here appear to be mostly from Rabinal. We were unable to find one whose parents were born here. It was said that there might be some in the aldeas. There are only two Indian families in the Pueblo. The rost of the Indians live out sido of the town itself. In the bordering caseríos are Indians and Ladinos.

One aldea Indian (who speaks JIO lengua) has never heard of temascal, tux, or anything answering the description. A lengua- speaking Indian from an aldea, whose parents are from Chioaj, never heard of a sweatbath.

Rosales reports on Santa Cruz el Choi as follows; Santa Cruz del Choi es un pueblo chico (la mayor parte de sus habitantes viven en las aldeas) y está en el camino de carros que va a la capital. Inmediatamente que bajamos del carro visitamos la Intendencia donde nos atendieron como siempre. Acto continuo visitamos la pequeña iglesia que está en reparación, es decir, el techo; lo demás de la iglesia es trabajo colonial. Mientras tanto visitamos algunas casas del pueblo junto con el Dr. Tax, el mercado donde compra- mos granadillas y cocotes marañónos. Goubaud reports on Santa Cruz el Choi as follows: /¿i

NBTAS 27 ABRIL I944( VCR 01**10 SANTA CRUZ EL CHOL

ALTURAI 1500 u. (M.R.3.I9%2)| 9296 Pise (INTSNOBNOIA) O•NABOAI ALTlFLANO TROPIOAL (TCRMBN) POBLAOIONI MUNICIPAL, 9199 LADINA, 9169 LCNSUA CSPAROLA, *78? (1944) URBANA, 9*6 INDIA» 197$ * INDÍOCNA, 994 SURAL, 4812 NOTA I 1622 INOIOS OB LCNQUA MATCAMA CSFAAOLAJ SCOON INFORMES 08L INTCNDGNTC MA YI ?! FAMILIAS LA0INA3 CN 8L l|«TM OnlCNTC

f 2S FAMILIAS LA0INA8 CN CL «CO?»* PONICNTC 2 FAMILIAS INO(TocMAO CN SL FUCSLOt* EN LAS ALOCAS IM0I09 V LAOlNOB* NO HAV DIVISIÓN OEL PUC8L0* LOS INOIOS PARCOCN OCR CN CL MCftOAOO OE S8E ofA OASI 8010 OC ftABlNAL* NO MAT TCMASBALCS* UN INFORMANTS DC LA ALOCA OtIO OC AOVA, Ffs ICAMCNTC INDIO, 0 ILTURALMCNTC LAOINO, NO NAOLA LCNOWA*

CRUOCS V SANTOS! EN LA IBLC8IA SILO Vl SANTOS* No VISITS* O AS AS»

HlSTSAIAI 8APPCR,"DIC VfiRAPAZ |M 16 UN 17 JAMAMUNOCRT» • £|N BCITNAO SUN HIS* TORISOMCN QCOQRAPMIC UH ETHNOOAAPHIC DCS N0R08TLI0HKN dUATCMALA*" ANMANOUWSCN OCR BATCRISQHCB AKAOSMIB PCS A'lQOCNOOHAFTgN» NUCW FOLBB* HcrT 97 -ÜUNOMCN 1996* SAPPSR MAOC vn ANáLISIS MUV AOUIOIOSO DC LOS MOVIMICNTOB DC LA POBLAOIoVf CN LA ALTA VCNNNAS A RAIB OC LA OONQUISTA V HASTA CL PRCSCNTB* HABLANDO CSL ORIOCN DC LOS PUCSLOS OC QUATCMALA OIOC cn r»7# RCDMBOISMSB «DBB/A •««NO RSUNIR IBS INOIOS QUC VIVÍAN COPAAOIOOS CN LOS ALACCCOORCS V ABC NT AMISS) IS3 BRANOBS PUSBLOO V ClUDADCS»" {£STA* IAMH»S*AMRt 08 L08 0RBNISTA8*]

NOtAO 27 ASRIL 19^4» VCR DIARIO SANTA CRUZ EL CHOL (p.f)

3APPCR OONT* RCFIRItNOOOC A LAB MGOtOAO OC LOS MI8IONCR08 CSPAHOLCS CN RASINAL OtOS '"OC 8ST0S C8TABLC0IMICNTOS LOS IN0I00 NO C OTABAN NOT DC ACUCA00 CN FORMARLOS V MWBO NCOC8IDAO DC FUCRV8 PRCSISM OC LOB NSSLK8 INDIOS RARA LLCVARLO A OASO** P«8«

3TA» CAMS 8L CHOL* F.?8. *£N FCBRCRO 08 I659 LBS OHOLCS OR1ST!ANIIAMB INOCN* DIARION CL PÚSOLO OC SAN LuBAS (NORCSVB OC A«V8RAPAI • 0URCST8 HCTCN]." *8« OOTUVO PCRtfSS RARA REUNIR A LOS OHOLCS OIBFCRSOO V TRANOPLANTARLOB* FWCRON TRAIOOS AL VALLC OC U R R A N (VCRTISNTC SUPERIOR 08L MOTABMA)» MALA TICARA* SL MAÍI MAS fa OWC 8CMBRARL0 IN LA MONTA* A, V SB LB BOM fAN LOB ANIMALS» SILVCS* TABS* LBS INOIOS OHOLCS TRANSFLANTAOOB TCRMINARON FOR TRABAJAR CN LBS INBBNISS OC A8U0AN* •EN 1697 BTNO SRUPO OS OHOLCS OCL ROUTE OC CAMARÓN PUCAON TRAIOOS AL VALLB OS URRAN (SAN CLCMCNTC V SAN OIBBB O a CLEM V SANTA CRUZ)* NB a* BASS NADA OC CLLOS| CROCRTO «NC UNA CFIOKMlA MATO* A 80 8N KASlNAL* 10 IN CAHABIN, V OS JO* OOLO 21 FCRBONAO VIVAS CN iCLCM* "AL FRINBIFIB UCL SIQUO 19 JttARRBB OIOC «US 08 MABLA 88PANDL «N 8L CMOL* YA FARA COS 8NTONOCO HAB f A OCOAPAAEOlDO LA OULTURA INDIA*

F**9« INFORMAOIBH VERBAL Ob LOO INOIOS OC LANRüÍN V CAHASÍN AOCRBA BS Btf FRBBSDSNOIA OR 1(1! NAL» »CAHAB0NCR00 t CM I ORARON A CAHAOO*N OVANOO SC OBBTRWVCRON LBS FVCBLBB SRI ST I AN IZADOS AL NORTtt 08 CAMABDN* LANQUIN^ROO t FWCOSN OftOIR BON FRCOICI^N QMS VINICRON 08 «MtflXXX P80 SAN ABttSTIN CNTR8 SSMOOOOM f SKOSL* «•MICRON 080FV80 OC LOS CAHASUNCROO SB^N SUS TOTOLOS OS FROFlCOAOa

••M CHSLCS. 08 LBS OHOLCS OB SCLSM SOLO OUCOAOA UN INOIO VIVO AMf CN tills 170 Qoubaid reporta further on Santa Cruz el Choi, as follows;

Llegamos a Santa Cruz del Choi, puebleoito muy simpático situado entre cerros* SI intendente nos dio datos, etc» Visitamos la iglesia, que está entejando» Preciosos altares coloniales. De lo mejor que hay por estas tierras. El pueblo es de ladinos. Sejefectuaba un mercado en la plaza central, bajo una enrramada de buganvileas. (The market is held on Thursdays and Sundays, from eight A.M. to three P.M.)

Rosales reports further on Santa Cruz el Choi, as follows: Presence of tenemaste stones (1 caso), and grinding table (2 casos). Las casas son de adobe con techo de dos lados (2 casos), de teja. 17/

Recon. 1944 Sol Tax

San Juan Sacatepequeg ? G-u »"t * »~-» l a Town of fio i ais are as follows: Intendente (Ladino), síndico (Ladino), 1° Regidor, 2o Regidor. The Io - 4o Regidores or Alcaldes , the Io- 4 Síndicos, 12 auxiliares and 16 Mayores all serve one week per month for a period of one year, beginning January 1st. In each aldea there are 1,2,3° and 4° Regidores auxiliares but these are directly under the Intendencia. The cofradías are as follows: 1. S. Juan 2. Virgen de Rosario 3. Santissimo 4. Jésus 5* La Cruz There are two male Mayordomos and two female Mayordomos (not their wives) for each cofradía. The first male Mayordomo is called the Alcalde, the 2nd Mayordomo is called Mayordomo; among the women, the first Mayordomo is called Nimatexel, the second is called Texel. The Santo is kept in the house of the Alcalde, and changes at fiesta time. Six moriths before this the Cabeceros (principales) [men], 8elect the Mayordomos, men and women both. The incumbent municipal offioials name their successors. The Mayores have two big Santos, which are celebrated on May 3rd. They are kept in the house of the 3° Mayor. The Calpul consists of a group of Principales. There are five Calpuls, with from three to four, to ten to fifteen men in each. Eaoh has a head, the Prinoipal Calpul. Taaasoales are of adobe or stone (tux). Grinding is done on

the floor. /7¿-

Gpubaud reports on San Juan Saoatepequez as follows; i--^t^„ii ^

MSTAO 27 AONIL* \9hkt VIH OI ARIO SAN JWAM üAOATCPSSWCS

ALTURA! 1820 Ms (M.R.a.19%3) CAMAMAS ALTIPLANO TROPICAL (TCIUIcn) POSLAOIONI MWNOOIPAL, 2265* LAO i HA» 5989 LCNQtfA COPAROLA* 5*5' (19*0) URRANA* 9602 INDIA» 220*8 * IfiofocNA» 22189 RURAL, 22092 (ENTRAN*) 7 NOTAI 129 LADINOS SUVA LCNQUA MATCANA CO INDIOCNA*

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TCMOOALI Si MAY PICONA OC MOLCRI SIM MESA» CN UNA COQUINA* 173 Rosales reports on san Juan sacatepequez aa follows; Visitamos el frente de la Iglesia donde estaba el baile típico "Toritos" que sacaron los indígenas del lugar desde el sábado de Gloria con motivo de la semana santa según costumbre del pueblo. Mientras mis compañeros de viaje visitaban la Intendencia 7 tomaban los datos del pueblos, estuve en el pequeño parte platicando en la lengua indígenas con algunos indígenas del pueblo que estaban viendo el baile. En resumen, los juaneros hablan el Cakchiquel. Nos entendimos muy bien, aunque ellos me habían dicho primero que no entendían a los sololatecos. Hay pequeñas diferencias, es cierto, pero con poca inteligencia se aprenden.

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(Rosales reports on San Pedro Sacatepequez as follows: Visité la iglesia y hablé un poco con el secretario municipal, don Sarberllo Barrios. m o.

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