By R. H. Rose

INTRODUCTION

In the following pages will be found translations from a number of original documents on the history of the missions of Pimeria Alta. Cocospera, Magdalena, San Ignacio and Imuris are taken up in this report while in subsequent numbers other missions are to be treated. For the most part this material consists of extracts from baptism, marriage and burial records. In extracting from these documents items along the following lines have been taken:

a. Names of various priests officiating in baptisms, marriages and burial services as gathered from their signatures of testimony.

b. Dates of the baptisms, marriages and burials with the number of such officiated at for the various years shown.

c. Notes occurring at various places among the records which might contribute to a knowledge of events in mission history.

d. Copy of Padre Eusebio Francisco Kino's burial notice as recorded by Father Joseph Agustin de Campos, then the minister of San Ignacio. This is followed by a translation from Bolton's "Rim of Christendom."

It is not easy to predict the value of (a) and (b) above but it is believed that these items will have present and future value in completing the record for some of the missions where the record is scant or blank. In the case of Cocospera records continuing to March, 1836, have been found which prove this mission was a going institution until at least as late as that year. Listing the number of burials, baptisms, marriages, etc., for various years may prove of extreme value in determining the degree of prosperity in their work enjoyed by padres during same years contrasted with the scant harvest at times.

To scholars of mission history my method in at least one instance may appear bold and perhaps a little rash. I speak here of my listing of names of officiating priests. I have copied them as nearly accurate as I could make them out from the records. Thus, some of the names will be incorrectly spelled while a few may be so far from correct as to make them practically unrecognizable to one familiar with them. However, it was believed that the procedure was justified because in this way many new names of officiating priests may be brought to light which would not otherwise have been known. Most of the names I have been able to check while many others are so nearly correct as to make possible easy later verification. Several factors made correct copying impossible in some instances; these documents were in script and usually written in a very scrawly style and in Spanish, of course; the records were often faded and fragmentary; and in Pinart's summary often he was unable to determine the exact spelling of names; while lastly, errors probably crept into my copying of Pinart's records.

LIST OF PRIESTS OFFICIATING AND OTHER NOTES OF INTEREST TAKEN FROM THE ORIGINAL BURIAL, BAPTISMAL AND MARRIAGE RECORD BOOKS OF THE MISSIONS OF PIMERIA ALTA.

COCOSPERA

"Libro de Entierros, 1822-1836": (Book of Burials)

The first page of this record of burials contains a notice signed by Fr. Francisco Nuñez and Fr. Ramon Libetz who had the power of inspecting the records of the missions. These men seem to have been the Deputy Prefect and the Secretary, respectively. In this notice they are certifying that on April 20, 1822, the old burial book is being officially terminated and placed in the archives while this new book is officially begun. Fr. Francisco Solano Garcia is "Mitro. de esta Mision de Santiago de Cocospera" — Minister of Cocospera Mission — at the time of entry of the aforementioned notice.

A little further, Fr. Francisco Solano Garcia makes an entry which translated states that "In this book are set down the entries of the deceased people of this town of Santiago de Cocospera beginning the 9th of August of 1822." In my notes I have copied in the Spanish many of these burial records in full particularly those of the critical years around 1827-1829 and those of 1835 and 1836 terminating this book. Not all of these will be quoted in the extracts to follow but the dates and the padres officiating will be listed.

Fr. Francisco Solano Garcia:

1. Mentioned in the notice of April 20, 1822, with which this Book of Burials is officially opened.

2. Mentioned in his own notice of August 9, 1822.

3. Garcia then signs burial records dated as follows:

a. Aug. 12, Sept. 2, Sept. 5, and Nov. 19 of the year of 1822.

b. A very dim entry which appears to be dated in the year 1823.

c. January 20, Feb. 3, 5; May 30; June 14; Sept. 4; and Oct. 5 of the year 1824.

d. March 19, Aug. 25; Sept. 2, 23, 24, and 29; October 21, 26; November 3, and 12 of the year 1825.

e. January 4; April 2, 5, 10, 12, 12, 13, 16, 2, 22 and 22; May 15; July 24; 29; October 5, of the year 1826.

f. July 18, Aug. 1; Sept. 14; of the year 1827.

Fr. Jose Ma. Perez Llera (sp.?)

A. September of the year 1827. His rank in relation to Cocospera is not indicated in the text of the burial record of this date.

Fr. Rafl. Diaz:

a. November 12, 1829 Dias signs an entry referring to the unsettled conditions in the administration of the churches and points out that a number of people died to whom the sacrament could not be administered. Year 1829.

b. September 20, 1830.

c. May 26; Nov. 15; Dec. 2 and 25, year of 1831.

d. Dec. 8, 20, year of 1832.

e. May 1 and Aug. 10, year of 1833.

f. April 30 and September 20, year of 1834.

g. June 10, August 12, 20; September 2; and October 6, year of 1835.

h. March 2, year of 1836.

The March 2, 1836, entry is the last one in "Libro de Entierros" for Mision de Santiago de Cocospera. This entry ends about the middle of the page. Had entries continued after March 2, 1836, it seems that they would have immediately followed the entry of this date. Hence there is likely considerable significance in the fact that March 2 is the last date entered though there was room for more. It would appear, therefore, that Cocospera Mission was a going institution as late as the spring of 1836. See later summary of Cocospera Baptismal records.

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COCOSPERA

Libro de Bautismos, 1822 - 1836: (Book of Baptisms)

On the opening page of this book is a notice which states that "In this book are recorded that portion of baptisms of the Indians of this Mission of Santiago de Cocospera which begins on April 21, 1822." The list of padres officiating at these baptisms as noted from their signatures to the records, follows:

Fr. Franco. Solano Garcia:

1. April 21; May 17; September 4, 18, 18; October 7, 12; December 8; year of 1822.

2. January 31; March 29, 29; April 22; June 28; October 11; November 27, 29, and 29; year of 1823.

3. January 8; April 17; August 21; and September 29; year of 1824.

4. January 21; February 18; May 5; year of 1825.

5. Feb. 10; April 3, 4, 17; and October 15, year of 1826.

6. July 24; October 23; November 30; and December 23, year of 1827.

7. March 23, 1828. This is the last Garcia entry in this book as "Minister of this Mission" (Cocospera); year 1828.

Fr. Jose Ma. Perez Llera: ("Mntro. de esta Mision")

1. Nov. 6, year of 1828.

2. January 23, 27 and 27; and September 21, year of 1829.

Fr. Rafl. Diaz:

1. Obscure date, year of 1828 (ends in "re" and is Sept-Dec. some time).

2. July 23, year of 1829.

3. February 17, 18; May 2; October 28; and December 14, all year of 1830.

4. January 30; April 27; June 22; and December 3, year of 1831.

5. January 13; June 15; and December 9, year of 1832.

6. January 1; March 7 and 8; April 12; July 3, year of 1833.

7. Obliterated date; March 10, both in year of 1834.

8. February 15, 15; and April 2, year of 1835.

9. January 1, 1836.

This last entry, like others, is signed by Diaz as Minister of the Mission. These baptismal records end about two-thirds of the way down the page with plenty of room for further entries. This seems quite significant and probably means that had Cocospera been a going institution after early 1836, surely the baptismal records would have been entered, finishing out the page.

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SAN IGNACIO

"Libro de Casamientos, 1697 - 1737: (Book of Marriages)

Campos signs his name either as "Joseph A. Agustin de Campos", or simply as "Agustin de Campos". He designates himself as Minister of the Mission "par Su Magd".

Agustin de Campos:

1. Seven records, February; April 16; July 30; and remainder obscured. Year of 1713.

2. January 8 year of 1714.

3. See later entry for year of 1715.

4. August 30, year of 1716.

5. Space for 1717 entries but only entry is "Ano de 1717".

6. October 23, year of 1718.

7. Two on July 22; two on December 24; all for the year 1719.

8. May 19, year of 1715.

a. An item for 1715, exact date obscured, calls attention to the "Visitado" who visited the mission, inspected the records, and entered his name in the book of baptisms. Date 1715; exact date obscured. Name appears as Felix de Villatrese (?).

9. Six, all on February lo, year of 1721.

10. Four, February 22; February 22; July 10; 1722 and obscured date.

11. Eight Campos entries. Specific dates noted are March 23, 28; April 14; Oct. 17; and Dec. 26; year of 1723.

12. Four; specific dates noted, Nov. 3 and 4; and Dec. 14, year of 1724.

a. Very same sheet begins about the middle of the page with entries for 1733.

13. One Campos wedding entry for July 30, year of 1735; another 1735 Campos entry noted.

Marquiam: (Probably Father Marquina, rector on the Yaqui - See Bolton's Rim of Christendom, Pages 135, 202, 203)

1. Aug. 1; Aug. 1; year of 1722.

a. No rank indicated.

Gallardi:

1. Dec. 29, year of 1722

a. No rank indicated and no further identification found.

Phelipe Segesser: ("Felipe" by Dalton)

Here, again, it is well to mention that year of 1733 entries signed by Segesser start on the same page as the 1724 entries signed by Campos. Thus, entries for 1725-1732, inclusive, are lacking in the San Ignacio Book of Marriages. It will be of interest to check from historical sources on events during this interval.

1. Total about 13 entries for 1733 by Segesser. Sheets lose their continuity and therefore there were probably many more. January 2, 6, and one obliterated January date; April 13, 13, 14, 20, and 20; June 29; July 12 and July 12, are specific dates noted. There were surely some August-December entries but due to missing sheets in the record these cannot be determined. Year of 1733.

IGNACIO Keller: (Father Ignacio Xavier Keller)

1. August 2, and illegible date, and four more later, all for the year of 1735.

2. No transition entry "1736" noted.

Gaspar Stiger: (Father Gaspar "Steiger" — Bolton - P. 594)

1. Aug. 31; Jan. 10; Feb. 26; Mar. 22; April 22; Aug. 31, and other obscure dates, twelve in all, and all for year of 1737 except possibly the first one (Aug. 31) listed.

End of "Libro de Casamientos" for San Ignacio.

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SAN IGNACIO

"Padron San Ignacio - 1768 (Census)

This census of San Igancio was made June 25, 1768. The total census shows 158 souls. These are listed as to family heads, orphans, pimas, papagos, etc. Following the census there is an entry which refers to a family of four transferring on August 17, 1768 to San Pedro y San Pablo de Tubatama and later returning to San Ignacio where Gasper Stiger was officiating minister. Ill treatment at Tubatama was the reason given for the return.

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SAN IGNACIO

Following is a summary of a list of officiating San Ignacio priests compiled by Alphonse Pinart: The list includes the period 1697 - 1814. San Ignacio had San Joseph de Himuri and Santa Maria Magdalena as visitas. It also included the town and mining camp of Santa Ana. (Pinart's notes presented herewith have been translated from the Spanish).

Fr. Mathias Gallo:

1. Gallo appears as minister up to the 11th of April, 1778. Pinart was unable to ascertain from what earlier date.

Fr. Francisco Zuniga: (Minister for His Majesty)

1. Signatures seen for June 4 and July 4, year of 1778.

2. They begin to be seen again on January 15, 1779, up to Feb. 17, 1780. Pinart says the book was fragmentary at this point.

Fr. Balthasar Carrillo:

1. "With the permission of the proprietory minister by commission, he was officiating from August 11, 1778, up to Dec. 26, 1778.

Under year of 1814 Pinart states that: "May 18 for the Mission of San Igancio there is a certificate signed Fr. Francisco Fontbona, by the Secretary who says that the Right Rev. Prefect (Fr. Juan Bautista de Cevallos) of these missions (College of Sta. Cruz of Queretaro) had been here in person and directed that in the baptismal book there should be separately placed those of the Indians and those of the residents."

Joseph Agustin de Campos - Mntro. (Minister of the Gospel for his Majesty, Jesuit)

"The following document appears in the 1st page of the book of burials. Begun on January 19, 1697, under the signature of said P. Campos: "Book of burials of this town of San Ignacio -?- of Pimeria, in which are also entered those of the town of San Joseph de Himuri.

"Himuri: 'I, having entered this mission in the year 1693, the 2nd day of October, there followed the uprising of the nation in the year 1695. And all the papers of administration were lost when they burned my things and my poor shelter. This is the reason for all that which I administered not being recorded.

"And years later in a (illegible word) on account of the houses being like those of a pauper, other papers and writings were once more lost and badly treated. I mention it for the possibility of correction that we may be able to supply in the order of things".

Pinart thus concludes as follows: "So we see that said Padre Campos began steadily the charge of minister of the mission in 1693. Even on November 1, 1731, there are still seen burial notices from his hand, although the last signature is on July 4 of another year. Furthermore, it appears that in January, 1732, he was still living in the Mission.

"There is a baptismal book in which many pages are missing at the front and back parts. The signatures of Padre Campos are seen in it from October, 1723, to March 23, 1735. (Due to a long siege of illness, in 1731 (Nov.), they placed as a companion to him Padre Segesser who was with him until March 7, 1735. According to this same (document), Campos did the recording at the departure of Segesser."

Phelipe Segesser: (Segesser-Jesuit) (Felipe)

1. "It appears that he was the clergyman or curate of the town, as in the burial book there appear entries in his handwriting and signature from November 8, 1731, up to May 4, 1733.

2. "In the baptismal book they are seen From Nov. 3, 1731, up to March 7, 1733. There is a note of July 13, 1753, by Padre Ministro Campos which says that due to a very long illness which he suffered, they lent him as a companion for the administration of the Mission, Padre Segesser, a Swiss, native of Lucerne, and he kept all these (records) and those of the other books mentioned."

3. For August 10, 1702, we see an entry by Pinart referring to "Fr. Franco. Gonsalvo, Minister of San Francisco Xavier del Bac". It is a burial notice of this Padre. There is a recent penciled notation here to the effect that Gonzalvo was not minister of San Xavier del Bac but that he merely came from a trip there. The entry goes on to say: "The Padre Augustin de Campos attests that on said day at about 4, after all sacraments being received by said Padre Gonsalvo, Valencian of 29 years of age, (he) died. He came from Spain together with this same Padre Campos. He became ill at San Ignacio in the house of Campos. He died of a cold, and in his right mind. He was buried in the presbytery (chancel) of the Church right near the Evangel (Evan.^o).

"September 19, 1725: The Bishop of the Diocese and his Secretary Ber. Diego Gonzalez, visited the town and examined its ecclesiastical books and found them in good order."

"Jan. 2, 1732: The curate, Phelipe Segesser, buried Ambrosio, Padre Agustin's horticulturist (gardener); that a bewitcher had killed him with his deviltries as he himself confessed afterwards when he had been caught."

"Jan. 9, 1732: "Capn. (probably capellan, or chaplain) Don Juan Manuel Zelaya died today — one who was married — buried on the 10th."

"Dec. 19, 1737: The most illustrious Bishop of Durango, realm of Nueva Vizcaya, visited, inspected the books, and approved Sr. Dr. Don Martin de Slizacochea, and of His Majesty's Council, them."

Gaspar Stiger: (Gaspar Steiger)

1. Gaspar Stiger, curate, Minister of the Gospel for H.M.; his signatures appear from May 4, 1736, up to June 27, 1756 (he was probably a Jesuit (Pinart)).

2. His signatures are seen again from Nov., 1758, up to April 25, 1760. (In the book of burials.) (In the baptismal book his last signature is September 26, 1761).

3. He died on April 24, 1762 (it is seen two pages further). It appears that he was on a visit in San Ignacio and officiated in some baptisms on Dec. 30, 1733. (In the baptismal book in a memo we observe intervals in which other padres officiated owing to the indispositions of Stiger which are explained in the certificate of his death and burial."

Joseph Och: Curate, Jesuit. (Father Joseph Och: - Bolton, P. 594.

1. His signature appears at the foot of several burial notices. (He was probably a Jesuit), from January 21, 1757, up to October 27, 1758.

2. In the baptismal book they are seen from Dec. 5, 1756, up to Dec. 20, 1758.

Jesus Franco. Pauer: Curate for H.M. (Jesuit)

1. His signatures begin from May 1, 1760 (continuing) up to Feb. 15, 1767. He was visiting on May 31, 1751; July 30, 1752, up to Dec. 28; also on the 4th, 6th, and 9th of Dec., 1753; 14th and 15th of April, 1754.

2. In the same book of baptisms they appear from Jan. 1, 1760 on, entitling himself the "Minister of the Gospel for His Majesty". continued in San Ignacio in October, 1761, and on August 25, 1762, up to March 12, 1767.

Padre Joseph Hoffenrichter: (Jesuit)

1. Luis Vivas attests: — "Rector of these missions of Pimeria that on said day (March 7?, 1762) died the above mentioned Padre in this (town) of San Ignacio; native of Wildstein in.....Bohemia, born on January 10, 1729, entered the Jesuit Order (Compania de Jesus) in 1754; came to these Pimerian Missions in 1761; he administered the Mission of Ati in the west where he became ill with fever and having suffered with other undetermined ills he came to this Mission to seek alleviation which he could in no manner give himself - Minister of pure conscience and exemplary life, was in righteousness on the most direct road to rejoice in his God.

"Buried in the Church of the Mission near by the Epistle (right) side of the Altar. ("Enterrado en la iglesia de la Mision al lado de la Epistola").

P. Gaspar Stiger: (Jesuit Minister of said Mission) (Gaspar Steiger) (Note that this is second entry for Stiger by Pinart)

1. April 24, 1762, San Ignacio: He (Stiger) died on said day receiving all of the Sacraments about 2:00 P.M. Swiss by birth of the Diocese of Constance, he was born October 21, 1695; Secular cleric, was ordained as priest in 1719 on the Pentecostal Sabbath (Whitsuntide). After being a curate for one year in his fatherland, he entered the Jesuit Order on October 9, 1725; upon his petition he went to the missions of the Indies in 1729; Aug. 1 appointed by the Superiors to the Mission of Carichigui in 1731 at the instance of the Most Illustrious Sr. Don Martin de Slizacochea (?), Bishop of Durango he was named the Vicar General (Provisar) to this new realm of Christianity of Upper Pimeria and the new mission of San Xavier del Bac "in which envious of the fact that the glory of God and the faith of Jesus Christ was advancing, the Devil harassed (?) the Indians with witchcraft that they should kill him, which they tried to do on three occasions and it would have been accomplished (save for the providence of God through Padre Agustin de Campos and although free from enchantment Stiger remained suffering all of his life and the three evildoers had a hapless end, the Devil carrying one off, another suddenly fell dead and the third was killed by his own relatives.

2. "In the year 1736 he entered obediently this Mission of San Ignacio which he found almost depopulated by the continual epidemics and highly dynamic fevers, but with all-encompassing charity he resettled the three towns with Papagos-----having found 10 families upon his arrival, he saw (later) more than 100 families."

3. He was buried next to the super altar of the high altar just by the Evangelio. (The foregoing is attested to by the Minister of the Gospel, Francisco Pauerm Jesuit).

Ber. Joseph Nicolas de Mesa:

1. His signatures appear from Nov. 22, 1767, to April 13, 1768.

Pinart next lists an entry for December 24, 1767, which is a burial notice for the infant daughter of the Captain Dn. Juan Thomas de Beldarrain.

2. On April 13, 1768, Ber. Joseph Nicolas de Mesa makes an entry about the death of some girl children who were deceased without confession during the absence of the R. R. P. P. (probably the officiating priest). Mesa goes on to say that at this time unruly Indians attacked the town and killed two people who were buried without confession, in the church.

Fr. Diego Martin Garcia:

1. His signatures are seen (by Pinart) from May 31, 1768, up until January 23 of 1772.

Fr. Fco. Sanchez Zuniga, Minister:

1. His first signature appears on January 23, 1772, up until March 28, 1780.

Fr. Ant^o. Ramos:

1. Officiated in this mission October 4 and November 9 of 1773.

M. R. P. Fr. Manuel Carrasco: (Dated San Ignacio, March 2, 1776)

1. "Certif. Fr. Fco. Zuniga (that) the Padre Carrasco died in that (obliterated word) about 3:00 p.m. in the town of Magdalena. He was minister of Tubatama; he was buried in the Chapel of San Xavier just by the Epistle (side of the chancel). He received all the sacraments with exemplary devotion."

Fr. Pedro Arriquibar: (Mntro. de doct^o. p. Smd)

1. His signatures are seen from April 16, 1780, up to the end of 1787 in which year this burial book ends.

Luis M^a. Gallardi: (Jesuit)

1. With permission of the proprietary Padre he officiated at a baptism on August 4, 1725; Feb. 7, and April 14 and August 3, 1727, are also seen. ("Con permiso del P. Mntro. propietario oficio en un bautismo 4 de Ag^to. 1725, 7 de Feb. y 14 de Abril y 3 de Agosto 1727 se ven tambien").

Inspection by Bishop of Durango:

"1725, September 17: Realm of Sⁿ. Ant^o. de Motepore. The Bishop of Durango, Dr. Don Benito Crespo, of the order of Santiago and of the Council of H. M. being in said Realm examined the books of the Mission of Sⁿ. Ign^o. presented to him by the Padre Joseph Agn. de Campos which he found in order. The Bishop was pleased to express to him in sincere manner his appreciation of the services which he had given in his ministry adding his apostolic seal his said certificate is signed by the said bishop, and by the Inspector-Secretary (de visita) Ben Diego Gonzalez Perianez."

Ign. Xavier Keller: (Jesuit Padre)

1. His signatures appear in the baptismal book from Oct. 8, 1732, up to April 10, 1735, and Oct. 24, 1741 - May 29, 1742. He styles himself the Minister of the Gospel of S. M. of the pimas.

Miguel Capetillo: (P. Jesuita)

1. On July 26, 1734, he officiated here at a baptism.

Joseph Foral: (Clergyman)

1. With the permission of the Minister he officiated here at a baptism October 13, 1736.

Jacob Sedelmaier: (Jesuit Clergyman) (Sedelmayn *Bolton P. 435)

1. Officiated today at a baptism, Jan. 3, 1737; another time on Feb. 12, 1738 - May 7, 1739.

Joseph Xavier (or Savier) de Molina:

Bishop of Durango Inspection:

1. San Ignacio, Dec. 19, 1737. On this day Martin, Bishop of Durango and his Secretary of Government and Inspection Dn. Pedro de Echenique(?), were in the Mission. After having inspected the books, sacred vestments and all of the rest (of the equipment) and having found them in perfect order the Bishop praised highly the merit and apostolic seal of the Padre Gaspar Stiger.

Alexandra Rapuani(?):

1. On April 17, 1740, he officiated at Several burials.

Lorenzo Ign. Gutierrez: (Mntro. por S. Magd.)

1. His signatures and handwriting are seen in the baptismal book from Nov. 28, 1740, up until October 11, 1741.

Bartholeme Saenz: Jesuit

1. He officiated here at Baptisms on May 24 and On June 3, 1749.

Miguel de la Vega: (Clergyman)

1. Officiated at a baptism April 12, 1750.

Luis Vivas: Jesuit

1. On the 18th and 24th of March; and the 12th of May; 7th and 8th of October, 1753, he officiated at some baptisms with permission (con licencia) of the Minister; also on April 1, 8, 9, and 13, 1754.

Alonzo Espinosa: (Clergyman)

1. His signatures are seen from April 24 to July 14, 1754; again on Dec. 23, 24, 25, 1754; Feb. 11, 18, 1755; and from Feb. 25 to April 15, 1755.

Antonio Ma. Bentz: (Jesuit)

1. He officiated at a baptism on July 8 and 31, 1756; Aug. 1, Nov. 14, 1756.

Franco. Gutierrez:

1. Officiated at Several baptisms from Sept. 21 to Oct. 3, 1756. One on April 5, 1757.

Juan Anto. Zedano:

1. Officiated at a baptism Sept. 18, 1756.

Franco. Alava: (Jesuit)

1. Officiated at a baptism Nov. 21, 1756. Several in April, 1757.

Bernardo Middendorff: (Jesuit)

1. Officiated at Several baptisms October 31, 1756; again Dec. 6, 1758.

Ign. Jefferson: (Jesuit)

1. Officiated at a baptism Dec. 4, 1756.

Miguel Gerstner (Jesuit)

1. Officiated at a baptism Dec. 8, 1756, and January 2, 1757.

Inspection of San Ignacio:

1. November 13, 1761: Today the Padre Ignacio Lizafsvair (Pinart says, "tal vez la alta letra es n—perhaps the tall letter is n-) of the Jesuit Order (Compania de Jesus), Inspector General of the Missions of this Province of New Spain and Ecclesiastical Inspector-General of said missions pertaining to the Bishopric of Durango for its present Most Illustrious Sr. Bishop Dr. Dn. Pedro Tamarron - and Romeral of the Council of H. M., inspected this Mission, its sacred vestments (ornaments), book, etc. This document is incomplete - and from here, on, the rest of the pages of the book are missing.

(End of Pinart Summary)

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MAGDALENA

Magdalena was a visita of San Ignacio and for that reason it is important that summarization of its burial, baptismal and marriage records be considered with those of its governing mission.

Libro de Entierros: - Magdalena - 1702-1816; part 1820-1824; (Book of Burials).

Agn. de Campos:

1. In 1702, range Sept. 3 to Dec. 14, he officiates at 10 burials.

2. In 1703, range March 3 to Nov. 21, he officiates at 39 burials.

3. For years of 1704, 1705 and 1706 the year entries are seen but there appear no burial records.

4. In 1707, March 22, Campos makes a burial entry but it is unsigned

5. In 1708, July 17 and 19, two burials.

6. In 1709 to 1718, inclusive, no year entries nor burials are seen.

7. In August, 1719, one burial entry, apparently by Campos.

8. Five entries a 11 show Campos officiating, year 1720

a. The first of the entries says in effect that on January 20, 1720, a certain Felipe was buried beside the ones who in 1695 destroyed the towns they themselves had built up.

Notice that here we find entries for the period 1709 to 1718 which were missing from their proper place in the series.

9. In 1709, range Aug. 27-Nov. 30, Campos officiates for 21 burials. They are unsigned but are in Campos' writing.

10. In 1710, Jan. 1, Feb. 2, and Aug. 5, and other dates obscure, Campos officiates at eight burials.

11. In 1711, March 15; Kino burial notice, the only entry for the year. Campos officiates. (See copy of original record on Plate II of this Supplement).

Plate II

(Bolton's Translation of the Kino burial, taken from "Rim of Christendom")

"THE YEAR 1711

"Padre Eusebio Franco. Kino.—On the fifteenth of March, a little after midnight, Father Eusebio Francisco Kino died with great peace and edification in this house and pueblo of Santa Magdalena at the age of seventy years, having been for nearly twenty-four years missionary of Nuestra Señora de los Dolores, which he himself founded. He worked tirelessly in continuous pregrinations and in the reduction of all this Pimeria. He discovered the Casa Grande, the rivers Jila and Colorado, the Cocomaricopa and Suma nations, and the Quicimaspa of the Island. And now, resting in the Lord, he is buried in a coffin in this chapel of San Francisco Xavier on the Gospel side where fall the second and third choir seats. He was German by nationality and of the province to which Bavaria belongs, before he entered the Pimeria having been missionary and cosmographer in California, in the time of Admiral Don Ysidro de Otondo.

AGUSTIN DE CAMPOS (rubric)!"

Note:

The above translation reads ".....a little after midnight....." whereas the original burial entry reads ".....poco antes de media noche.." which would be ".....a little before midnight....."

It is interesting to note that Campos spells the name of the famous padre as "Quino" in the first few lines of his entry whereas in the margin we see the familiar "Kino".

A further observation of interest is the fact that Campos says Kino was of German nationality whereas it is now generally accepted that he was born in Italy but was educated and had taught in Germany.

13. January 1712 contains lengthy entry of burial by Campos.

a. January to December 16, fifteen more Campos entries.

14. January 5 to December 29, 1713, Campos writing, showing he officiated at 24 burials.

15. February 7 to July 9, 1714, four officiations by Campos signing himself Minister of the Gospel for H.M.

16. July 1 to Nov. 18, 1715, show 11 Campos entries with an additional Nov. 1 audit entry.

17. Feb. 9 to Dec. 7, 1716, Campos officiates for six burials.

18. Jan. 20 to April 23, 1717, seven Campos entries.

19. June 1 to September, 1723, one entry by Campos.

20. January 15 to September 16, 1724, Campos enters 10 burial records.

a. The last four of the ten may not be Campos' handwriting.

21. Years 1725, 1726 and 1727 have the year entries but there are no burial records entered.

23. Three unsigned September, 1728, entries apparently in same handwriting as the last 4 entries for 1724.

24. For 1729 - 1735 no year entries are made and no spaces allowed. Record appears continuous as far as entering is concerned.

25. For 1736, all entries are for August-October, inclusive. These are unsigned but the handwriting is radically different compared with that of the 1728 entries. Possibility they are burials over which Stiger officiated. See (1) below.

Gaspar Stiger: (Gaspar Steiger)

1. For 1737, fourteen entries by Gaspar Steiger, "Mnro de....por su Mgd", in same handwriting as the Aug-Oct. 1736 entries.

2. In 1738, Jan. 4-Nov. 21, seven Stiger entries.

3. July 10 - Dec. 21, 1739, officiates for four burials.

4. Jan. 19 - Nov. 2, 1741, officiates for four burials.

5. July 1 - Nov. 2, 1741, officiates for four burials.

6. February 3 - October 15(?), officiates for ten burials. (1742)

7. Jan. 12 to __ (obliterated), seven burials. (1743).

8. Feb. 6 to (obliterated date), eight burials. (1744).

9. Feb. 23 - Dec. 31, 1745, Stiger officiates in 22 burials.

10. Jan. 10 - Aug. 26, 1746; twelve Stiger entries.

11. Jan. 20 - Nov. 8, 1747; 23 entries.

12. Jan. 1 - Dec. 31, 1748; 18 entries.

13. Jan. 24 - Nov. 17, 1749; twenty-six Stiger entries.

14. Jan. 15 - Oct. 20, 1750; 18 Stiger entries.

15. Feb. 1 - Nov. 6, 1751; 12 Stiger entries.

16. July 25 and Dec. (?) 24, 1752; two Stiger entries.

17. Mar. 30 - Dec. 17, 17S3; three Stiger entries.

18. Feb. 26 - Nov. 22, 1754; four Stiger entries.

19. Mar. 15 - Dec. 27, 1755; eight Stiger entries.

20. Feb. 18 - July 28, 1756; ten Stiger entries.

21. Aug. 1 - Nov. 4, 1756; 26 more.

a. First three are in different writing while remaining 23 are the same Stiger hand.

22. See Sept. 18, 1761, single officiation by Stiger.

Entries for 1757:

1. Forty-four entries; Jan. 17 - Dec. 30, 1757; 32 of these are for November 3, 1757. A marginal entry reads "Las Cabezillas y Chepillo. A badly faded and fragmentary entry as nearly as can be interpreted, reads: "On the 3rd of November.........Pima and Seri enemies.........burned the houses and.........the follow- were soon left dead......

a. A list of the dead numbered consecutively from 1 to 32 then appears.

b. None of these 1757 entries seem to be in Stiger's handwriting.

Franco. Pauer:

1. Jan. 4 - Nov. (?) 1750; twelve entries; not in Stiger's writing but apparently in handwriting of Pauer.

2. Mar. 27, Sept. 16, and Nov. 14; three, unsigned, but apparently by Pauer.

3. Jan. 24 - Dec. 24, 1760; 11 with one signed by Franco. Pauer, "M. P. Su M.")

4. Jan. 19 - Oct. 25, 1761; seven, with one for Sept. 18 officiated over by Stiger. 1762.

5. Jan. 14 - Nov. 28, 1762, 13 burials officiated at by Pauer.

6. Jan. 8 - Oct. 3, 1763; seven burials entered by Pauer.

7. April 4 - Nov. 20, 1764; 12 burial officiations by Pauer.

8. July 20 - Nov. 3, 1765; four by Pauer.

9. Jan. 7 & 28; April 7, 7, 10, 13 and 30; and Nov. 20, 1766; eight entries, all apparently in Pauer writing.

Entries for 1767:

1. It seems significant that no entries are made for this year nor was the entry "año de 1767" even made.

Entries for 1768:

1. "Having received on the 29th of June that which pertains to the Church of the town of Magdalena, visita of the one of San Ignacio which goes into effect on the first of June by order of beloved Sr. de Viceroy and desire of the governor and assignment of the Right Perfect Prefect (R.P.Prefect) of missions of propaganda of the faith of the College of Santa Cruz de Queretero, Fr. Mariano Antonio de Buena and Alcalde are going to put the (affairs ?) (obliterated word) in the order (last ward obliterated but ends in "nre").

2. See 1768 entries by Garcia immediately following.

Fr. Diego Martin Garcia: (Min. Por S. Magd.)

1. June 27 and. October 19, 1768; two Garcia entries. It is interesting to. note that these are numbered "1 & 2" showing that they are the first two entries after the change in administration.

2. Jan. 17 - Nov. 27, 1769, ten entries, numbered 3-12, by Garcia.

3. Jan. 3 - Nov. 9, 1779, twenty-six; #39-50; Garcia.

4. Feb. 21 - Dec. 10, 1771, twelve; #39-50; Garcia.

5. Jan. 5, 1772; one Garcia entry. See immediately below for further 1772 entries.

Fr. Franco. (fhz?) Zuniga: (Rank not given.) (or Zunida?)

1. Sept. 17 and Oct. 20, 1772; two entries.

2. April 23 - Nov. 7, 1773; four entries.

Fr. Manuel Carrasco: (Mno. por Su. Magd.)

1. Jan. 13 - June 25; and one later in 1774 too dim to read; five entries in all by Carrasco.

Apparently no 1775 entry:

1. Record #62 is the last one for 1774 while #63 is first entry for 1776.

Entries for 1776:

1. Seven entries, Mar. 22 - Aug. 28, by Fr. Franco. Zunida (or Zuniger)

Note: (Pedro Font)

"Not that on this 16th day of November of 1776 at 8 (o'clock) in the morning, the enemy - Pimas and Seris - fell upon this town, Santa Maria de Magdalena; they killed the girl of the aforegoing entry, .... . ..they stole the sacred (word out) ornaments (or vestments); they outraged the church and sacred images; and finally carrying off (blurred words) leaving the town and house of the Padre destitute and that it may be recorded it is signed by Fr. Pedro Font."

(The above is only an approximate translation due to fading and obscure words.)

P. Franco. Zuniga: (or Zunida)

1. In 1777; two entries, June 19 and July 27.

2. In 1778; two entries of May 18 and June 13.

3. See below for two 1778 entries by Fr. Mathias Gallo.

4. In 1779, June 2; one lone entry styling himself "Mntro de la Mision."

Fr. Mathias Gallo:

1. In 1778; May 24 and May 28 entries. (See 3 above).

Fr. Pedro de Arriquibas: (Mntro. de Docta. P.S.M.)

1. In 1780, July 3 and Aug. 13; two. Arriquibas styles himself himself "Minister of the Gospel for his Majesty."

2. In 1781; Feb. 15 - Nov. 17; fifteen.

3. In 1782; Feb. 11; one only.

4. In 1783; six but dates too obscure to read.

5. In 1784; one in June.

6. In 1785; one on March 29.

7. In 1786; five from May 14 to 28th day of undetermined month.

8. In 1787; one on Jan. 15.

9. In 1788; one on June 20.

10. In 1789; three, two of which are Jan. 18 and Oct. 11.

11. In 1790; two; Aug. 30 and Sept. 2.

12. In 1791; entirely missing since from 1790 and 1792 entries begin without interruption on the same page.

13. In 1792; one on November 6.

14. in 1793; one on Jan. 7.

15. In 1794; ten between Jan. 16 and Nov. 30. Arriguibas styles "M.P.S.M." - Minister for His Majesty.

16. In 1795; entries lacking. On the same page entries continue uninterrupted from 1794 to 1796. "Año de 1795" appears but space for entries is blank.

Fr. Franco. Cobas: (Mnro de la Mision) - Minister of the Mission.

1. In 1796; three between Jan. 10 and Dec. 9.

2. In 1797; two, for Nov. 15 and Dec. 2.

3. In 1798; two for Jan. 27 and June 2.

4. In 1799; six for May 28; Aug. 23 and 27; Sept. 7; Sept. 15 and Oct. 17. Cobas styles himself "Minister of the Mission".

Fr. Joseph Perez: (Mnro) - Minister

1. In 1799; April 7; June 27 and July 15; Aug. 27; Sept. 9 and Sept. 9. Total, six. Perez styles himself simply "Minister".

2. In 1800; one of undetermined date. Minister.

3. In 1801; five between Mar. 1 and Dec. 6.

4. In 1802; four between June 8 and Oct. 20.

5. In 1803; two for Feb. 3 and Aug. 27.

6. In 1804, four between Jan. 31 and Oct. 3.

7. In 1805; three for May 9, 15 and 22.

8. Perez signs none for 1806.

9. In 1807; four between Feb. 22 and Oct. 20.

10. In 1808; two for Mar. 12 and May 8.

11. In 1809; four between Mar. 28 and Sept. 9.

12. In 1810; six between Feb. 20 and Oct. 24.

13. In 1811; four between Feb. 14 and Dec. 26.

14. In 1812; two for Sept. 8 & 18.

15. In 1813; five between January 20 and February 14.

16. In 1814, four between Jan. 13 and Sept. 20; and one for Oct. 11.

17. In 1815; no Perez entries.

18. In 1816; one July 25 and two for Apr. 30 and 1818 and 1819 entries missing.

19. In 1817; May 4 and 12 in Aug.

Fr. Juan Gonzalez: (No title given)

1. In 1805, one May 26 entry.

2. In 1806; one June 6 entry.

Fray Josef Gomez: (No title given)

1. In 1806; one Sept. 14 entry.

Fr. Pedro Ruiz: (No title given)

1. In 1813; one Sept. 7

2. In 1814; four between Sept. 24 and Dec. 21.

3. In 1815; 31 between Feb. 8 and Oct. 6.

4. Many of the 1816 entries mutilated or faded and it is barely possible that Ruiz officiated for some of the burials missing.

Fr. Saturino Anzeta (Nearly as can be made out)

1. In 1815; four between Dec. 7 and Dec. 22.

Fr. Miguel Montes:

1. In 1816; approximately 75 entries Feb. 3 to Oct. 23, with most of them falling in August. The series runs to #289 on Oct. 23, at bottom of page, by Montes, then begins with No. 1 in entirely different handwriting on the following page.

2. In 1821; one Oct. 12 by Montes.

3. In 1824; Nov. 22, 21 and Aug. 1, three.

Fr. Mariano Llobet: (No official title given)

1. In 1816; one Oct. 2.

2. In 1821; two Nov. 3 entries.

3. In 1822; four for Jan. 27; Sept. 23 and Oct 17, 17.

4. In 1823; one for Mar. 1.

Fr. Juan Bta. Estebric: (Estebric as nearly as can be determined)

1. In 1820, four from Oct. 10 to Nov. 25. Record incomplete and obscure. These records are divided between Magdalena and San Ignacio.

Fr. Juan Nuñez: (No official title given)

1. In 1822; three an June 28, Aug. 9 & 19.

The year 1824 ends these records as nearly as can be determined. For 1824, Fr. Miguel Montes signs two entries and writes the third one. However, very dimly beneath the clearly written Montes third entry the name "Fr. Franco. Nuñez" can be seen. It looks as if perhaps the sheets had earlier Nuñez entries on them, then later got wet almost entirely fading out the writing. The sheets then were apparently used later by Montes for his entries. Thus, perhaps earlier Nuñez entries occur on the same reused sheets.

End of Magdalena "Libro de Entierros" 1702 - 1816; part 1820-1824.

**o**

MAGDALENA

"Libro de Casamientos": Pt. 1822-1825. (Book of Marriages)

Attention is again called to the fact that Magdalena was a visita of San Ignacio. These dates together with padres officiating should be considered in connection with the Magdalena burial records just preceeding this "Libro de Casamientos" and those records for San Ignacio; these pages of the Marriage Book are incomplete because it is noted that a record ends at the top of the first page and the first complete record is dated July 29.

Fr. Franco. Nunez: (Comizo. Prefecto. de estas....Las Misiones")

1. In 1822, incomplete record shows three entries for July 29, Aug. 19 and September 2. The title above is found in the texts of entries themselves.

2. For 1823: - No spaces and no entries of any kind. The marginal numbering continues from 54 to 55 in passing from 1822 to 1824.

3. In 1824; fifteen entries dated From June 10 to Dec. 1. All are over Nuñez's signatures but the entries themselves are in writing obviously not that of Nuñez. Perhaps the original Nuñez entries were becoming faded and some kind soul rewrote the texts to prevent total loss of the record.

4. In 1825; Jan. 8 to 19; seven Nuñez entries. He again styles himself "Comisario Prefto. de estas Misiones".

Fr. Miguel Montes: (Pred. Agco. par encargo)

1. In 1825; one entry for Feb. 7.

Fr. Juan Vano: (No title given)

1. In 1825; eight entries, June 2 - July 24.

End of Magdalena "Libro de Casamientos"; pt. 1822-1825.

By J. Donald Erskine

Mark Twain said something about everyone talking about the weather but no one doing anything about it. That is literally true here at Casa Grande especially during the extreme heat of mid-summer, but it might be of interest to put into a report some of the facts and remarks pertaining to the weather. Not only do we who work here talk about it, but it is the subject of very frequent questions and remarks by "dudes".

To those of us who live here in Southern Arizona one of the striking things concerning the temperature is the great range of temperatures between day and night. Every month in the year records "range" readings of over 40 degrees and about half the months will record readings of 50 degrees "range" or over. In our daily contact with that it means in other words that we are subjected day after day to great variations of temperature. This would be most welcome during the summer when the days register 115 and 116 in the shade to have the nights cool 40 or 50 degrees, but unfortunately the summer "range" readings are not as great as those during the other seasons of the year. The more frequent "range" readings at that season are between 30 and 35 degrees which results in the nights frequently being uncomfortably hot.

Dudes frequently ask at any season of the year: "How hot does it get here?" By that they usually mean the highest temperature recorded regularly. The correct answer to that would be anywhere from 112 to 116 degrees. The highest recorded temperature here is 117 degrees. During the past summer on June 18 the temperature reached 116 degrees, but there were 25 days during the summer in which the temperature was 112 degrees or above, and 11 days of 114 degrees or above. Considering the maximum temperatures for the months of June, July, and August, records over a period of eight years of observation indicate an Average Maximum Temperature of 103 degrees, whereas the corresponding months of 1936 show an Average Maximum Temperature of 106 degrees, so this past summer has apparently been excessively hot. The minimum temperatures during the summer months on the average run between 73 and 80 degrees with the highest recorded minimum temperature in 1936 being 83 degrees on June 23. This year June was by far the hottest month.

The Southern Arizona winters are most pleasant with day temperatures ranging between 65 and 75 degrees and the nights between 25 and 35 degrees. Killing frosts are apt to occur any time between November 1 and April 1. The record minimum temperature occurred during the winter of 1907-8 when the reading was 9 degrees. The last killing frost in the spring of 1935 was on April 10 while in 1936 it was April 2. The first killing frost in the fall of 1935 was October 31, while in 1936 it was November 3.

Our records on file here at Casa Grande are complete only for the years of 1935 and 1936, so statistical material for that period only can be presented; and even that is not entirely complete for comparison because November and December of 1936 are still to be recorded. However, the comparisons available might prove interesting so some will be presented:

The monthly and annual mean temperatures considered "normal" are as follows:

As explanation, the mean temperature is the sum of the mean maximum and the mean minimum temperatures divided by two.

Boiling these facts down a little will disclose that there are four months (May, June, July, and August) in which the mean maximum temperature exceeds 100 degrees. Thus there are four months of unpleasantly hot weather. There are two more months of weather that would be considered hot any place else, and there are six months of cooler weather with an occasional hot day thrown in.

Rainfall at Casa Grande is spread over the hole year with April being the month of least rainfall. The year of greatest rainfall was 1914 when 16.08 inches fell. That of least rainfall is somewhat in doubt, but 1935 with only 6.14 inches appears to be correct. So far this year with a little more than a month remaining to be recorded the rainfall slightly exceeds eight inches. The average annual rainfall is about 10.50 inches. Especially during the summer months our rain comes in little local showers with plenty of thunder and lightning. Because of the local character of our storms, variations in the annual rainfall between spots only a few miles apart may be several inches. One storm was spread over a large area and did considerable damage. The storm broke about 7 p.m. and rain fell in sheets accompanied by a wind which, according to the Phoenix Weather Bureau Station, at times exceeded 50 miles per hour. This continued for about five hours and 2.00 inches of rain was recorded. This storm did much damage to the ruins. Fortunately, however, most of the major damage was confined to the small buildings and the Casa Grande it self escaped serious damage.

The tabulation of rainfall for the past two years is as follows:

So that an idea as to the character of our days may be obtained, the following tabulation of days in 1935 and 1936 as to character follows:

Note that the figures for February, 1935, and December, 1936, are missing.

The only other phenomena to be considered in this report is that of wind. As I write this the wind is blowing hard from the east and it has been doing so for over two weeks continuously. We have no wind velocity gauge here, so we have no records of that, but from personal observation and from "remarks" noted on our weather records by previous observers it seems to the writer that at least two or three days of high wind may be expected every month of the year. The prevailing direction of wind is from the southwest, but frequently, and especially at times of high wind, the direction is from the east. In fact, the wind is liable to blow from any direction except north. This observer knows of no case in which the wind blew from the north for more than a few minutes at a time. When the wind velocity is high, it brings itself to our attention very forcibly because of our need to keep the houses as open as possible in order to take advantage of every opportunity for cool air. Also sleeping out at night in summer makes the dust a problem and many nights when a sudden storm comes one can see flashlights in our residence area beating a hasty retreat into the protection of the houses.

Southern Arizona with its extremely low humidity is noted for being good for people suffering from lung ailments. But the extreme dryness and frequent dust and pollen-laden air seems to be quite irritating to at least some people afflicted with nasal or throat difficulties.

In short, we have our nice weather in the winter, our unpleasant weather in summer. We grumble at the unpleasantness of the heat and dust but we manage to live here, and, in comparison with weather conditions in other sections of the United States we can't complain too much. But, while Mark Twain may still be right about not being able to do anything about the outside weather, modern engineering is advancing so fast that one cannot be too sure that air conditioning of all buildings may not be just as common in the future as is heating of our houses today.

********************

By Martin O. Evenstad

I read with much interest your article in the August Supplement on "Tumacacori Alcoves or Transepts". The opinion you advance coincides closely with certain theories I have had on the same subject, although probably arrived at from different angles.

The theory of a radical change in the church, while it was under construction, never did appear reasonable to me, unless non-availability of certain needed materials, originally planned, would force a change. This would not be the case here, as there would be nothing to interfere, as far as materials were concerned, with the construction of alcoves, if it were feasible to construct a building of this type, in the first place. Any other theory, other than discovery of lack of planned materials, after construction work had begun, would presuppose lack of planning and engineering ability, on the part of the Padres. This would have to be discarded, for the Padres certainly did demonstrate their ability as engineers and construction men.

During the years 1767-69, a decided change in the administration of the Mission system took place. The Jesuits were recalled by the Spanish King, and Franciscans ware sent over to replace them.

The Apaches raided and partly destroyed Tumacacori in 1769. We must assume that on account of the limited time in which to operate before a counter attack could be organized against them the Apaches would be unable to completely demolish a substantial building, such as a church built of adobe. The destruction was, most likely, limited to burning the wooden roofs of the various buildings in the Mission village, and inflicting such minor damage as was possible in a surprise raid. No doubt, a goodly portion of the original church would remain standing.

When the new padres came to Tumacacori, they ware confronted with the problem, of again providing the natives, with a place of worship. They could do either of two things: build a new church, or repair and remodel the old. The salvage value of the old structure would, undoubtedly, govern their decision.

From the time of the Apache raid until the new priests started building their church, there was, I believe, a lapse of about 12 years; sufficient time to allow some weathering of exposed walls; perhaps enough to cause a partial collapse of the alcove walls, so as to make it impractical to attempt to repair them. This would seem a pretty good reason for leaving out the alcoves, at this time.

Another reason, may have been a desire to keep from redesigning the old Jesuit church. The Jesuits were in disgrace, and this fact could have influenced the Franciscans in rebuilding, and caused them to make material changes in the ground plan of the layout of the old church. At any rate, it seems more reasonable to assume that there was a change in the reconstruction of an old building, than to assume that a change was made in a new structure, after being partially completed.

The above is, of course, just a theory I have, which is based mainly on an opinion of the need, in those pioneering days, of being practical, and that a keen sense of utilization would inevitably develop in men, who were confronted with problems, such as faced these men at every turn. This is also the first time I have set these thoughts down on a typewritten page, but you will recall that I have advanced something along this line before.

We had the pleasure of a visit from Bob Rose, with family, and Bob said he was on the track of something that would either prove or disprove theories like the above.

We are all enjoying this place very much, and appreciate being given the opportunity to come here. However, both Ethel and I still like to read the Southwestern Monuments report with Supplement, and hope that the Broadcast will soon be due again.

With personal regards to yourself and the Southwest family, I will say Adieu.

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By Leonard Heaton

Just when Moccasin Spring received its name is not known but it was probably before 1865 as it was in that year that whites first settled at the spring. A local story is that some white man whose name has not been remembered found a Navajo moccasin near the spring.

During the spring or early summer of 1865 a man, name unknown, passed by the spring and went on to the Cannon Ranch, then owned by Mr. William Maxwell, and told Maxwell that he intended to take up a claim at Moccasin. Maxwell immediately sent his oldest son over to the spring to lay claim to the land and later the wayfarer was forced to pay $200 for the property. This unknown man built the first cabin at the site just west of the spring and lived there for about eight years. Mr. Christian Hanson Larson purchased the claim in 1874, kept the place for two years, then sold out to Messrs. Allen and Webb.

Allen and Webb farmed the land until they joined the Mormon Church at Orderville; at that time the United Order was running full blast and the Moccasin property was turned over to the Order. While Allen and Webb were residing at Moccasin two log cabins were built on a sand ridge about two miles east of the spring. Not one of the three cabins stands at present; one fell because of decay in the timbers; one was burned; and the third was demolished in 1904. The irrigated farm lands below the spring were used to raise sorgum, fruits and grapes for the Order and Moccasin became well known for its good sorgum and melons; even today the expression "Moccasin Melons" is often heard.

The five Heaton Brothers, then members of the Order, had been working the ranch for about two years at the time the Order was disbanded and received the ranch as their share of the property controlled by the organization. Later Jonathan Heaton purchased his brothers' shares and the ranch has been owned by Jonathon and his sons since 1893. Today there are nine nice homes and several outbuildings for the ranch at the townsite.

Paiute Indians were induced to farm the area during the period that the United Order had control of the spring and farm lands. The Indians received one-third the flow of the spring and ten acres of arable land; the foreman of the ranch was delegated to teach the Indians the art of farming. This arrangement was continued until 1908 at which time the Kaibab Indian Reservation was created and the Indians were moved to a new location two miles south and one mile east. At the time the reservation was made there were more than one hundred twenty Paiutes in the group: today there are but sixty. The reservation is twelve miles by eighteen in area, bounded by the Kanab Creek on the east and the Utah State line on the north. The Paiutes do very little farming today but raise some livestock.

********************

Johnwill Faris struck a note which has been ringing in my ears ever since his monthly report came in. It has to do with the stabilization of ruins.

It seems terribly hard to work up much interest in the repair and protection of prehistoric ruins, and I don't quite know why. Possibly it is because we are all prone to get into a rut and not look out much over the sides of it. A good many years ago we got into the road building rut and now we can lock straight down that run and not bat an eye over a proposed expenditure of a half million dollars. On the other hand, if we look out sidewise and see the need of expending a hundred thousand dollars in ruins repair and stabilization we get in quite a dither about it and have to expert it for several years with engineers, archaeologists, Branch of Plans and Design men and a lot of other specialists to see if we can't whittle the sum down to the vanishing point or prove that it is all a mistake and six hundred year old walls don't need any repairs.

Looking back at it, I can remember what a ruckus was raised when it was proposed to allow automobiles to enter our national parks and I recall that it took quite an educational campaign before that new idea was brought to pass.

I suppose just such an educational campaign will be necessary to convince every body concerned of the need of a regular item in our budget for the stabilization of ruins and the last five or ten years that we have been hammering on this question have not been wholly wasted but are just the preliminary steps in this campaign. It is true that we have been getting about a thousand dollars now and then for this purpose, but with about three hundred ruins to take care of the three and a third dollars per ruin doesn't really do much toward stopping erosion, getting drainage, underpinning walls, and so on. It will take real money to handle this situation just as it takes real money to handle our road situation in the parks.