When a boy killed a buck deer considered by his father or other male relative to be big enough, he went through a simple ceremony. One informant said that in the old days a boy was required to crawl under the antlers of his kill. His father or older male relative then gave him a bath, and from that time he was considered a man and the taboo on his kill was lifted from himself and his family. My informant, a mother of four sons now over forty, stated that all her sons had gone through the taboo period and were bathed by their father when they killed their first big buck. Until very recently she received meat from some relatives with a young son who hunted frequently. Whether or not the young Washo are still observing this taboo and ritual I was unable to determine. However, in certain conservative families it seems probable that at least minimal ritual is observed. Marriage (2018-2051) Marriage is entirely a social institution, and no religious elements appear to have entered into it. Traditionally the ceremony, if there was any at all, consisted of a “chief” (respected man) throwing a blanket over the shoulders of a couple at a dance. Ceremonial gatherings, such as the pine-nut dances and the girls’ dances were important in the selection of marriage partners, inasmuch as boys and girls came together at these gatherings to engage in flirtation, affairs, and courtship. Dreamers at the “big times” are reported by informants to have exhorted married couples to be good to each other and not fight (see also Lowie 1939, p. 303). Death (2389-2453) No amount of social dislocation or cultural impact alters the constant fact of death. Each generation faces this inevitability. It is less than surprising then that changes in attitudes and rituals surrounding death among the Washo have changed very slowly. The only changes which appear to have developed in Washo death customs are those imposed by direct intervention of the whites or as unavoidable consequences of changes in other aspects of the culture. In the past, when a person died the house in which he expired was abandoned by his family. Of course, if the death occurred in the spring or summer such abandonment was simple; during these seasons the Washo usually lived in simple brush shelters. A winter death was a more serious matter; it was during this season that the Washo lived in the gal’sdaɲl—a structure made to last through the winter and until the next winter, when it was reoccupied. Valley Washo often made these winter homes of brush or tules. In the foothills and mountains, bark slabs and tree limbs were utilized. If an occupant died, this home must be abandoned and was often burned down, and the immediate family moved to another campsite. Thus a family which suffered no deaths during the winters might spend several years in a single campground, whereas a less fortunate family might have to move every winter, or even oftener than that.