Not all of the Indians who left the doctrinas for the service of Spaniards were destined to attach themselves to a patron in the countryside. Many made their way to St. Augustine, a place made familiar to repartimiento workers by a hundred years of labor assignments. Those indios de fabricas especially who made a career of working on the Castillo must have found themselves more at home in the presidial barrios than in the provincial doctrinas. The metropolis represented a market. Usner (1989) found that in the 18th century numerous Louisiana Indians chose to live in villages near New Orleans, where the men could work by the day on the docks or sell venison and waterfowls and the women could peddle baskets, mats, herbs, and firewood. The same opportunities were available in St. Augustine. Finally, the capital offered excitement. The very year the Castillo was completed, two young Apalaches (Ajalap Cosme and Andres de Escovedo) in St. Augustine on labor service found a tin plate in the street. Melting it down, they cast part of it into buttons. The rest they cast and marked to make counterfeit half-real pieces which could passed by night, in dimly lit stores, for fried sweet cakes and sugar syrup. Opportunities for highspirited deviltry like this were not to be found in the provinces. The ceramic record, in which the presence of the different groups of Indians can be detected by their distinctive wares, can reveal as much as the documentary about population drift and replacement. After the severe epidemics of the mid-17th century the proportion of Timucuan ceramics in a Spanish St. Augustine household silently declined, while that of ceramics in the Guale tradition correspondingly rose. Guale women were replacing Timucuans on the domestic scene as servants, wives, and concubines. All of this breaking down of the barriers between the Republic of lndians and the Republic of Spaniards the Franciscans watched with foreboding. (Bushnell SS)