PARSONS] PERSONAL LIFE 235 



living at old Laguna, married to a Lagima woman. House 64 belongs 

 to a woman who got it from her fii-st husband. She lives in it now 

 with her second husband, who was a widower. House 78 belongs to 

 a woman married to a man from Zuni ; and house 108 to a woman mar- 

 ried to a man from San Felipe. She got the house from her first hus- 

 band. House 138 belongs to the widow of a man of Laguna descent 

 for whom at his marriage his father bought the house. At this time 

 his father also gave him 150 head of sheep. To the bride a horse and 

 wagon were given by her parents. The house belonging to Genealogy 

 in, 1, was inherited by his two daughters, Genealogy III, 7 and 11, 

 half going to each. The son of Genealogy III, 7, inherited her half. 



The only restriction on marriage choice is blood relationship as 

 accoimted, in both paternal and maternal lines, to fourth or fifth 

 cousinship. Just where in the kinship circle of maty, relations, the 

 restriction would not apply is a little uncertain in theory and, no 

 doubt, in practice, calling for family consultation. The restriction 

 appears more far-reaching than that of the Catholic Church, with 

 which it, of course, does not clash, but to which, I incline to think, 

 it was antecedent. In Isletan opinion, also, the restriction is native. 

 "Mexicans many second cousins; we will not marry second, third, 

 fourth, and fifth cousins." "People say you can not raise children 

 when you marry cousins," and Lucinda cited two cousin marriages 

 where the offspring have died — the marriage of Tita Lucero and Juan 

 Trinidad Lucero,^* her mother and his father (Bautista) being sister 

 and brother; and the marriage of Bautista Lucero himself to his 

 father's sister's daughter. This Lucero family is rich, and the cousin 

 marriages in the two generations were to keep the property in the 

 family. For a like reason Pablo Abeita is said to have married his 

 father's brother's daughter. On the other, hand, Fina Zuni, "an 

 old-fashioned woman," broke off the marriage between her brother's 

 daughter (chabe) and the girl's first cousin, although the boy had 

 already made the girl presents, his mother had paid the three conven- 

 tional wedding visits, and the wedding was to be in three or four days. 



Of the marriages I recorded in making a house-to-house paper can- 

 vass with our informant, about as many were within the same moiety 

 as between moieties. The same enumeration showed a like indiffer- 

 ence to endogamy or e.xogamy among the Corn groups. It verified 

 the statement that the Corn groups are not concerned (as are Pueblo 

 clans) with restriction of marriage choices. 



Neither moiety nor Corn group is ever changed at marriage. A 

 foreigner (Indian) marrying into Isleta will in time be taken into the 

 moiety or Corn group of the Isletan spouse. For exampk^, the Navaho 

 husband of the owner of house 23 is shure' and Poplar, to which 

 groups his wife belongs. The Zuni husband of the owner of house 78 



^ For the benefit of the padre — i. e., Ui deceive him — the names were changed for the wedding. 



