494 UNIT 4 MESOAMERICAN CULTURAL FEATURES
Box 13.3 A Folk Taxonomy of Chamula Verbal Behavior“Ordinary Language” is restricted in use only by the dictates of the social situation and the gram-
maticality or intelligibility of the utterance. It is believed to be totally idiosyncratic and without
noteworthiness in style, form, or content; it is everyday speech. As one moves from left to right
in this taxonomy, progressively more constraints of various sorts apply to what one says (con-
tent) and how one says it (form) (Figure 13.5).
The intermediate category (“language for people whose hearts are heated”) contains kinds
of verbal behavior that are neither “ordinary language” nor “pure words.” They are restricted with
regard to form (that is, how people will speak), but are unpredictable as far as content is con-
cerned. A common Chamula explanation for this kind of emotional speech emphasizes the in-
dividual idiosyncratic qualities of the performance: “It comes from the heart of each person.” The
term referring to all of these intermediate forms (“language for people whose hearts are heated”)
implies an elevated, excited, but not necessarily religious attitude on the part of the speaker.
Within “pure words,” the criterion of time association is the most important one in distin-
guishing the secular forms (“recent words,” associated with the Fourth Creation) from those hav-
ing greater ritual and etiological significance (“ancient words,” associated with the First, Second,
and Third creations). “Recent words” are colder, for they do not refer to the full four-cycle period
of creations, destructions, and restorations. “Ancient words” are hotter, for they refer to events
and supernatural beings that date from the very beginning of time. “Ancient words,” therefore,
comprise the sacred narratives and forms of language used for religious transactions (see
Figure 13.5).The following prayer text exemplifies the great beauty of Chamula “ancient
words.” The prayer comes from the induction ceremony of the Steward for San Juan.
This is among the most prestigious of many religious offices held by members of the
community, for San Juan is the patron saint of the community. The date is December
22, and the new official stands before the home of the outgoing Steward for San Juan.
An assistant places a lighted censer before the patio shrine, and the whole party to-
gether—with the ritual adviser and incoming steward (martoma,from Spanish Mayon-
domo) leading—begins to pray for the success of their coming year of ritual service:Have mercy, Lord.
Great Juan,
Great Patron.
How is it that I come before your feet?
How is it that I come before your hands?
With my spouse,
With my companion.
With your guitar,
With your gourd rattle,
With your servant, the musician,
With your servant, the gruel-maker,
With your servant, the cook,