238 ISLETA, NEW MEXICO [e 



would make their escape through the chimney.* Young people who 

 are intimate may be made to marry by their parents. 



There appears to be no fixed time for remarriage after wdowhood. 

 Lucinda's widowed daughter-in-law remarried within a month. She 

 still weeps, though, when she encounters her sometime mother-in-law, 

 who no doubt weeps in her turn. For Lucinda is like many Pueblo 

 women, easily tearful. Her son used to say to her, "Mother, you 

 must not cry about everything." She cried in particular when he 

 told her he was going to the war "to see what he could do to the 

 Kaiser." . . . Lucinda is set against remarriage for herself. "lam 

 not for men," says she. "I think only about my pottery." Art, not 

 men. A distinguished sacerdotalist used to come courting. Once he 

 brought her a wagonful of crops. She took them, but she said flatly, 

 "Father, I am not going to mam- you." Lucinda also rejected the 

 suit of a man who had been governor — Lucinda rather enjoyed telling 

 about her rejected suitors — who then married another 'wddow. After 

 some time these two separated — first getting in their crop and dividing 

 it , which is the proper thing in Pueblo circles for a couple who are about 

 to separate to do. 



As in all but the western pueblos the family is of the single, not of 

 the joint or compound type, since at marriage the couple remove to 

 their own house. But there are some mstances of families of more 

 than two generations living together, and, of course, the old people, 

 widows or widowers, not uncommonly have married cliildreii living 

 with them or a grandchild. Orphans are taken mto the house of 

 some relative, perhaps their mother's sister or their father's sister. 



Of all the relatives only the father's sister appears to have any 

 specialized functions, in connection with the clowns at the pinitu 

 dance, in nammg ritual, at initiations, and at death in preparing the 

 corpse. After salt-fetching trips salt was given to the "aunts."* 

 The hunter takes the eyes of his deer to his oldest aunt. "She cleans 

 his eyes," so when he hunts he can see far. A man will haul wood for 

 his aunt. A visit paid an aunt may be accompanied by a gift. When, 

 for example, Genealogy' III, 12, visited Genealogy- III, 22, her father's 

 brother's daughter, she would bring with her a large basket of meal, 

 to receive in turn a kerchief or shirt. "That is the way we do with 

 our kyiuu." The boys who are going to run in the Easter Sunday 

 race (see p. 324, n. 43) go that morning to their aunt's house for break- 

 fast, whence they come out wearing white clothes and white banda, 

 " to show they are not going to turn to frogs," and to sing kwa! kwa! 

 kwa! 



5 Formerly a house was locked by slipping a wooden bar into a wall hole on either side of the door whifh 

 opened inward. This would be done by a child who then made his exit through the chimney. 

 * Compare Parsons, 9: 226. 



