Chol Ritual Language
with Terrence Lee Folmar, Heidi Altman, Ausencio Cruz Guzmán, and Bernardo Pérez Martínez
©1996 J. Kathryn Josserand and Nicholas A. Hopkins

Religion and Ritual Activity

There is great diversity in current religious practices and beliefs among ethnic Chols, ranging from traditional Maya-Christian syncretism of various degrees, to mainstream Catholic, to fundamentalist evangelical Protestant. In broad terms, highland urban centers (especially Tila) and older ejidos occupy the traditional end of the range, while younger ejidos lie on the evangelical end, where Presbyterian, Seventh Day Adventist, and Pentecostal churches dominate.

Traditional syncretic Maya-Catholic beliefs, as manifested in the Chol area, have merged the Sun with Christ, and the Moon with the Virgin Mary, in accordance with Pre-Columbian mythology, where the Moon is the mother of the Sun (and an older brother who is killed by his sibling and becomes the animals). This myth is also reflected in Classic Period inscriptions (as in the texts from Palenque’s Group of the Cross).

In Chol communities, verbal arts are respected, and the Chols have a rich body of traditional folktales and sacred myths, as well as skillful joking and narration of ordinary events (Whitaker and Warkentin 1965, Alejos García 1988). Creation stories involve the Moon and her sons, who account for the origin of the animals as well as agricultural practices (and symbolize conflict between male siblings). Folktales include many variants of the creation story (see also the Popol Vuj, sacred book of the Guatemalan Quiché Maya, parts of which are replicated in Chol stories). Other common topics are pursuit by underworld beings, transformation (people changing into animals, and vice versa), and encounters with Earth Owner, who sometimes appears in the guise of a man named Don Juan (after whom the mountain range between Palenque and Tila is named). In Chol mythology, caves are the domain of the principal earth deity (the Earth Owner of the Tzotzil and other Mayan groups), the owner of all earthly goods who must be petitioned for reasonable use of his plants and animals. The underlying philosophy is that gifts must be repaid, and that evil will turn back against its agent. Offerings in caves for success in hunting and other pursuits continue to be made (Cruz, Josserand and Hopkins 1980).

Apart from priests and pastors serving mainstream Christian churches, shamanistic curers are the principal religious practitioners. Summoned to their responsibility in dreams, curers visit caves to solidify their powers. Curing practices involve the invocation of supernatural powers, both good and evil (the latter must be controlled by the shaman and made to act positively). Petitions to supernaturals are accompanied by offerings of candles, incense, and liquor, and an essential element is the promesa, or "promise" made by the interlocutor, in effect a kind of contract pledging offerings and good behavior for divine assistance. Most shamans are male, but a similar position is held by female midwives, who likewise draw their powers from the supernatural and are destined to serve from birth. Men who have held a series of ceremonial offices and become respected elders, tatuches ’ancestors’, also serve as intercessors for petitioners to the saints.

Major illness results from souls being imprisoned by earth powers (caves, rivers, etc.). Shamans cure with a combination of spiritual and herbal treatments; curers bargain for release with prayers, offerings and threats, and treat their patients with herbs. Some illness may result from witchcraft, accomplished by pacts with the earth lord. Principal illnesses are caused by fright, envy, and wrong thoughts, all involving disharmony with the spirit world. Curing techniques range from ritual bathing, including spraying (from the mouth) or sprinkling with herbal preparations, to herbal remedies and diets, to prayers and offerings, utilizing the shaman’s special relation with good or harnessed evil powers. Midwives care for pregnant women and assist in deliveries.

Death is considered to be a natural process; people must die to make room for others, and this is part of God’s plan. Burial is within 24 hours, in wooden coffins, in cemeteries, with Christian rites. A wake features prayers and offerings on behalf of the soul of the departed. Gifts of food and candles are received by a designated family member of the same sex as the departed, and money, candles, and incense are ritually presented to the cadaver. The dead are recalled on All Saints’ Day (October 30-November 3), when house altars are supplied with food for the dead and religious services are held in the graveyards.

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