STARR— A STUDY OF A CENSUS OF THE PUEBLO OF COCHITI. 43 



Shipewe — "a kind of sage " Santiago Quintana says he does not think there 

 has been a clan of the panther, or of the bear ; at all events there have been no 

 such within his memory. He has known several that have died within that period 



— viz.: Kutz (wood), Ha-ku-ni (fire) and Kir-shra (elk). 



The clan oshatch is now reduced to four men and no women. Left to itself, it 

 must disappear with their death. The clan yakke is really no better off. The 

 only woman remaining has but one child and that is a boy. She is well on in 

 years and is little likely to have daughters. With her death the last natural hope 

 of the clan is gone. In all such cases there is one chance of perpetuating the clan 



— that is by the adoption into it of a girl from another clan. Juan de Jesus Pan- 

 cho, who is well informed, tells me that this adoption was really performed re- 

 cently in the case of the fire clan. He asserts that the last man of the Hakuhi, 

 before dying, adopted a girl named Keai-ti-utz, who still lives to continue the 

 clan. Quintana, however, insists that such an action is not recognised unless the 

 proper officials are notified and says that if adoption took place in this case it is 

 not valid for lack of proper declaration and recognition. 



Many suggestions regarding ideas of relationship come to the mind on a careful 

 examination of the tables. The mere fact that, in the enumeration, the man's 

 name appears first in each household shows the giving away of the old views re- 

 garding woman headship. The ancient idea of kin grouping, however, appears in 

 many cases. Thus in the first household listed, while Santiago's name heads the 

 list it is easily seen that the household is one oi Hapani. Santiago's wife, not he, 

 is the social centre. She and her daughters hold the house. He and his daugh- 

 ters' husbands representing Tanyi. Tzitz and Hitraatii are tolerated therein. 



Another evidence of the giving away of the old conditions before the new is 

 the fact that the children, though of the mother's clan, bear the father's family 

 name. Interesting, however, is the fact that while this is true, the girl does not 

 change her name when she marries. Her children may take their father's name, 

 but she does not. 



That No. 50 should live with No. 48 is in full accord with old ideas. Jose 

 Francisco is the son of Adelaido's sister and he can have no nearer relative among 

 men than his maternal uncle. The boy is nearer related to his uncle than the 

 little girl No. 51 is, although she is Adelaido's own daughter. That Ventura 

 Cordero, No. 29, should live with his father Santiago Cordero, No. 27, after his 

 mother is dead or married elsewhere, is entirely discordant with ancient views and 

 only explicable on the breaking down of the old and the setting up of the new 

 system. 



Several times in the tables — Nos. 48.49, 72. 73, 88.89, 172-173, — we observe a 

 striking fact, the marriage of members of the same clan. Such a thing was not 

 tolerated under the old system. Juan Pedro Melchoir and Ignacia Montoya, as 



