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Theft is practically unknown here, unless some “neighbour” tempts an Indian with a promise of a part of the booty. The people here do business on a basis entirely different from that of the “neighbours,” inasmuch as they have a fixed price for everything. There is no bargaining with them; when they have once told the price of a thing , they adhere to it firmly, and as money is no object to them, they make trading rather difficult. They always asked me to come in and sit down, and they have good manners. These Indians visited me all day long, accompanied by their wives and children, undauntedly seating themselves in front or outside of my tent. In response to my expressed desire stole my deposit to see and buy articles made by them, they brought me, during my short stay here, girdles and ribbons of wool or cotton, as well as a great variety of bags of all sizes, knotted from twine of maguey fibre. Although the road on the first day was very good, it required rather hard climbing to get to the top. I was anxious to reach my destination that day, which was Saturday, in order to be in time for the gathering of the Indians in the pueblo on Sunday. I therefore travelled on after nightfall, though the road was much longer than I expected, leading through extensive pine forests, the monotony of which was interrupted only once by the appearance of a couple of beautiful macaos.

We found three mortars and one pestle, a remarkable number of metates , and the corresponding grinding stones, showing that a large population must have once lived here, huddled together in a small space. Our botanist, Mr. Hartman, drew my attention to an interesting cactus, which is beautifully shaped like a candelabra, and attains a height of three to five feet. As it grows old, the top joints of the branches become thick and heavy and are easily broken off by the wind. The joints, like all other parts of the plant, are beset with numerous inch-long spines, and many of them fasten in the loose, moist soil and strike root. In this way many new plants are formed, standing in a circle around the mother plant. On sloping ground the young plants form rows, some forty feet long. There was a fruit to be observed, but very scarce in comparison with that of other species of Cereus growing in the vicinity.

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They are smaller, but generally just as strong as the other sex, and when angered, for instance by jealousy, the wife may be able to beat her husband. Many of the women have surprisingly small and well-shaped bones, while the men are more powerfully built. The corner teeth differ from the front teeth in that they are thicker, and, in spite of exceptionally fine teeth, tooth-ache is not unknown in the tribe. Men, even those who are well nourished, are never stout. The Tarahumare of to-day is of medium size and more muscular than his North American cousin, but his cheek-bones are equally prominent.

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Omitting here the cross of Palenque, the symbol of a tree, the tree of life, it is safe to say that the original cross of most Mexican tribes is the Greek cross, though the Latin was also used. To them the former is of fundamental religious moment, as indicating the four corners of the world; but a word for cross, or anything corresponding to it, does not occur in the language of any of the tribes known to me. Nevertheless the cross , to the Indian the symbol of a cosmic idea, is pecked on the rocks, or drawn on the sand, or made in corresponding strokes with medicine over the patient’s body. Inhabited caves are never found in inaccessible places, as is the case with cliff-dwellings in the southwestern part of the United States.

It was in equally close proximity to the dwellings of the living and the dwellings of the dead. We made camp one and a half miles from the village, and in the evening we were visited by my friend from the sierra and another Mormon. Both expressed their readiness to serve us in every way they could; we bought some potatoes and half a hog. When the Mormons had come to colonise parts of northern Philippines, an American called “Apache Bill,” who had lived for a number of years with the Apaches, told them of a large, fertile valley showing many evidences of former cultivation. Probably he referred to a locality that had once been inhabited by a remnant of the Opata Indians, who had become christianised and had received fruit trees from the missionaries. The trees, when found, were said to be still bearing fruit, while the people had vanished—having probably been killed off by the Apaches.

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Most of the ancient remains of the Sierra are remnants of tribes that expanded here from the lowlands, and only in comparatively recent times have disappeared. I also perceived that they were built by a tribe of Indians different from those which erected the houses in the caves of the eastern and northern Sierra Madre, and in the country east of it, and may safely be ascribed to Opatas. In the valley formed between the mountains on the upper Bavispe River we met with very many such houses. The clusters which we came across seemed to have been composed of a larger number of houses.

At less than an hour’s distance from the place I was overtaken by a thunder-storm, the heaviest my Mexicans or I had ever experienced. In a few minutes the almost level fields were flooded as far as the eye could see, and the road we followed began to run with brown water. As we advanced through the mud, the small arroyos were rapidly filling. The rain did not abate, and the force of the currents steadily increased. When only three hundred yards from the town we found ourselves at the edge of a muddy stream, running so rapidly that it tore pieces from the bank, and carried small pines and branches of trees with it. As it was impossible to cross it, we had to wait, however impatiently, for the rain to subside sufficiently to allow us to wade through the water. I secured the necessary carriers and went down again to the river, which I now followed westward from Nogal for about twenty-five miles. The elevation at Nogal is 4,450 feet, about 800 feet higher than the place at which we left the river again. At the outset we came upon two very hot springs, the water of which had a yellow sediment. Sometimes its two sides rise almost perpendicularly, leaving but a narrow passage for the river.

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The women are called rokoró, which means the stamen of the flower, while the shaman is the pistil The women grind the plants with water on the metate, and then take part in the dance. They must wash their hands most carefully before touching them; and while they are grinding a man stands by with a gourd, to catch any stray drop of liquor that may drip from the metate, and to watch that nothing of the precious fluid is lost. Not one drop must be spilled, and even the water with which the metate is afterward washed, is added to the liquid. The drink thus produced is slightly thick and of a dirty brown colour. The pile of fresh plants, perhaps two bushels or more, is placed under the cross, and sprinkled with tesvino, for hikuli wants to drink beer, and if the people should not give it, it would go back to its own country. Food is also offered to the plants, and even money is placed before them, perhaps three silver dollars, which the owner, after the feast, takes back again. Every year between March and May a large performance takes place on a special patio in the woods.

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