236 ISLETA, XEW MEXICO [eth. ann. 47 



belongs also to his wife's moiety, although, for some reason I did not 

 learn, not to her Corn group; he is shichu, she is of the White Corn. 

 There is also a Laguna woman (in house 91) married into town who 

 belongs to the shichu, instead of to the Yellow Corn group her hus- 

 band belongs to. "Because there are not many shichu — maybe that 

 is why they put her in there." On the other hand, the Hopi silver- 

 smith who is the husband of the owner of house 27, but who has been 

 married only two years, has not yet been taken into any Corn group 

 or properly (i. e., by getting a name) into the moiety organization; 

 still he "plays shure'" (his wife's moiety) in the shinny games. 

 Similarly the San Domingo husband of the owner of house 44 

 "played" with her moiety. Black Eyes; but he, too, got no name, nor 

 was he taken into a Com group. After three years of marriage he 

 returned to San Domingo. Of the San Felipe husband of the owner 

 of house 108 it was said that, although married two years, he belonged 

 to no group, "perhaps he would never belong." 



There is a man of Laguna descent who has been married to two 

 Isletan women — the first died; from the second he is separated — but 

 who belongs to no Corn group. He is shiu'e'. Another Laguna man, 

 married to a Mexican woman in house 52, belongs to no group. He 

 had left the town when he was young. In house 201 lives a man from 

 Powati who, although married to an Isletan, belongs to no group. 

 There are no instances of white or Mexican being taken into any 

 town organization. Of the Mexican wife of the owTier of house 201 

 it was said specifically that she belonged to no group. According to 

 Lucinda there is a saying that the Isletan who married a Mexican may 

 be turned into stone,^' and in illustration she told the story of the 

 cacique's son who flirted with the queen.' 



Of other foreign marriages we may note that of the son of the White 

 Com chief to a white woman who lives in California ; of the son of the 

 owner of house 2 10 to a white woman (they live near the railway station 

 and keep a restaurant) ; that of the daughter of the owner of house 58 

 to a white man; that of the daughter of the widow owner of house 

 96 to a white man, an Italian whom she divorced, marrying a Mexican 

 who left her; that of this woman's half-brccd daughter to a white 

 man; that of the owner of house 71 to a Mexican woman. Three 

 Navaho — two men and one woman — have married into Isleta. 

 Three Isletan men are married into Sandia. One Isletan woman is 

 married to a man of old Laguna (they hve at Gallup); another Isletan 

 woman is married at Zuni, where she had gone with her Isletan hus- 

 band. "She sent him back and married a Zuni man." The use of 



w This consequence of breaking a sex taboo is familiar in Mexico. For example, on the road to rhalma 

 are two stones which represent a priest and his housekeeper who erred on their pilgrimage to the sanctuary. 

 ' See pp. 374-375. 



