Courtship past for the time being, courtship by magic or otherwise, Waiyautitsa is now, let us say, an expectant mother. Her household duties continue to be about the same, but certain precautions, if she inclines to be very circumspect, she does take. She will not test the heat of her oven by sprinkling it in the usual way with bran, for if she does, her child, she has heard, may be born with a skin eruption. Nor will she look at a corpse or help dress a dead animal lest her child be born dead or disfigured. She has heard that, even as a little girl if she ate the whitish leaf of the corn husk, her child would be an albino. If her husband eats this during the pregnancy, the result would be the same. On her husband fall a number of other pregnancy tabus, perhaps as many as fall on her, if not more. If he hunts and maims an animal, the child will be similarly maimed—deformed or perhaps blind. If he joins in a masked dance, the child may have some mask-suggested misshape or some eruption like the paint on the mask. If he sings a great deal, the child will be a cry-baby. The habit of thinking in terms of sympathetic magic or of reasoning by analogy which is even more conspicuous at Zuñi than, let us say, at New York, is particularly evident in pregnancy or birth practises or tabus.