day after day out into the fields in search of firewood, small sticks perhaps not thicker than an inch or a little more, which they call moloch. They search for the wood themselves; they cut it and tie it with two reed or rattan rings, so that they can carry it on their backs. Then they go for water in the morning and again in the evening, having to draw it from wells forty and sixty yards deep, in buckets made of tree-bark. After they have reached the age of eleven or twelve years, they always present themselves for this particular errand, as clean as possible. They take great care to be well-washed and their hair carefully combed, almost as if they were going for a pleasure walk or to some meeting. This is particularly the case on the ranches and farms, and in almost all the villages where they have to provide themselves with water from the communal wells.

Between the ages of six and eleven years the little Indian maiden attends, either at the church door or, on big haciendas, in the main building, to the teaching of our Christian religion. She goes there with bare head and with her hair hanging loose over her shoulders.

All a mother teaches her daughters is how to cook, grind the corn, and shape the tortillas; to make atole and pozole; to wash clothes,—and this very poorly,—at all events. Or rather the girls learn all those things by themselves through mere observation and by helping their mothers in their daily tasks. Some mothers, however, will teach them to spin and weave their rough cotton cloth, to sew their garments, and sometimes even to embroider in a very primitive way.

They are usually accompanied by a criada, or housemaid, who is a kind of guardian angel and remains by their side wherever they go. When they meet the man they love, they bow their heads and look down; when speaking of their love, with the big toe of one foot they will draw lines on the ground.

While they are within their homes they wear only a skirt or petticoat of white cotton cloth, which covers them from the waist down to their knees, and in this way they will also present themselves to visitors, unless it is someone absolutely unknown to them, in which case they cross their arms over their breasts to hide them from the stranger. If one meets them in the fields or lies in wait for them over the walls of unmortared stones, they hide immediately, apparently to run away from the presence of a wayfarer, notwithstanding they are all exceedingly curious, and the love of gossip is one of their main characteristics. They are tender-hearted and desirous of pleasing, but rather in an uncouth manner, in keeping with what little education they have received. Anyone who asks them something in the name of God is welcome to their compassion and to whatever they can afford to give.

Their bodily cleanliness almost borders on superstition, for they consider a person who does not wash her body everyday as not quite sane or reasonable. For their daily bath they heat a stone they call sintun in the fire, and when it is well heated they throw it into the water they have prepared for their bath.

It is very seldom that they are happy in their love affairs, because it is generally their parents who choose their husbands. After the choice is once made, the parents of the prospective husband come to ask for the girl's hand, and if accepted they present an offering of two pesetas, which is known under the name of pochat tancab or buhul. One peseta is for the bride-to-be, the other for her mother. From the day following this ceremony the bridegroom-elect has to furnish daily a fagot of firewood to the house of his future parents-in-law. On her wedding day the bride is dressed in a hipil or loose garment over a petticoat or skirt, the border of which is adorned with ribbons of deep purple; while another wide ribbon of the same shade is tied around her hair. Her head is covered with a cloth of white muslin. She also has to wear shoes, a rosary around her neck, earrings and finger-rings with big cheap stones. All this jewelry may be borrowed from someone. Once the religious ceremonies over, they all proceed to the banquet, at which the newly married couple and their godfathers (sponsors) are assigned a prominent place. If the girl is not to continue living with her parents, she returns there, nevertheless, and remains for eight days, after which time the godparents come to get her and turn her over to her husband.

The husband is the recipient of all the attention and care of his wife. She sews, she washes, and she grinds the corn and makes the tortillas, the pozole, the atole, and all the rest of his food with her own hands. She does all the work of her household; she has to prepare his bath when he comes home from work in the evening. These are her daily duties. In the evening, by the light of the home fire or in the pale light of a tropical moon, she sews or mends his clothes and hers and those of her children. Whenever the husband leaves home to go on a journey to some neighboring town or hacienda, the wife has to follow him; she is never allowed, however, to walk by his side, but behind, in his footsteps so to speak. If this husband gets drunk, which occurs rather frequently, and he should fall by the roadside, it is the wife's duty to remain by his side and take care of him until he is able to continue on his way. Neither the scorching sun, nor heavy rains, nor thunderstorms, nor any other danger of the road has power enough to take her away from his side.

Even the fact that a woman has just been delivered of a child does not serve as an impediment to her going with the husband; she simply carries the new-born baby with her, either in a piece of cloth on her back or else mounted on one of her hips.

If the husband, for one reason or another, is called before a court of justice, he appears accompanied by his wife, simply because it is her duty to go with him and to act as his defender. She does this wonderfully well; she speaks with such warmth and so fluently, with such courage and enthusiasm, absolutely free from her usual bashful shyness, that one cannot help but admire her. And this absolute devotion on her part to the service of her consort does not weaken even with the ill-treatment she receives at his hands in return, for whenever he is intoxicated he treats her to a liberal whipping—he beats her with his bare hands even, or with a stick.

Under such circumstances marital fidelity on the part of the women is not, nor can it be, very deep-rooted, and frequently her seducers triumph over her virtue. However, if the husband surprises them and the woman succeeds in escaping him, he denounces her to the next court of justice and demands that she be given a certain number of blows. She invariably receives them quite resignedly, and after the ordeal returns peacefully to her domestic duties. If the woman is the offended one, she also goes before the judge and demands that her rival be treated to the same punishment. Any sickness that might befall them after this misadventure, they unfailingly attribute to witchcraft instigated by their offenders. Witchcraft enjoys such wide popularity among Indian women that there is hardly one among them who cannot relate one and even many cases of the black art in her family. To their minds superstition and credulity go hand in hand, and if one tells them of some strange occurrence ascribed to enchantment, they believe it as readily and as firmly as if it had happened to themselves or as if they had witnessed it. And if one immediately afterward asks them whether it is day or night, they will