but from the record given by Bishop Salpointe and Elliott Coues, this was probably an error.

The word "Papago" at one time was supposed to mean "cut-hair" or "baptized," a name given them by the Pimas as a mark of derision. Now, however, the best authorities say it is a compound of papah, "beans" and ootam, "people," "beansmen" or "beanspeople," hence the Spanish name of "frijoleros."

The Sobaipuri, also a Piman tribe, was probably a part of the Papagos, although some authorities claim that they were extinguished by the Apaches, and that the remnant of the tribe merged with the Papagos. According to Bourke "the Apaches have with them the Tzekinne, or stone-house people, descendants of the cliff-dwelling Sobaipuris, whom they drove out of Aravaypa Canyon and forced to flee to the Pimas for refuge about a century ago," and Bandelier states that "the Apaches caused the Sobaipuris to give up their homes on the San Pedro, and to merge into the Papagos.'

At the time of the occupation of Arizona, and its settlement in the latter part of the 18th century by the Spaniards, the Sobaipuris, as a tribe, were extinct, if, indeed, they ever existed. When Coronado made his journey from Ures through the Wilderness to the headwaters of the San Pedro, he found there the first Indians, who were supposed to be the Papagos, whose original home was the territory south and southeast of the Gila river, especially south of Tucson, Arizona, in the main and tributary valleys of the Rio Santa Cruz, and extending west and

southwest across the desert west, now known as Papagueria, into Sonora, Mexico, from San Xavier del Bac to Quitovaquita, one of their westernmost rancherias, which is about a hundred and twenty miles, and this may be considered as the extent of the settlements in the 17th and 18th centuries, during which period, owing to the inhospitality of their habitat, they were less inclined to village life than the Pimas, but, like the Pimas, the Papagos subsisted by agriculture, maize, beans, and cotton being their principal crops. These they cultivated by means of irrigation. Many desert plants also contributed to their food supply, among which was the mesquite, the beans of which were eaten, and the saguaro, pitahaya, or giant cactus, from the fruit of which they made preserves and a syrup. They carried on an extensive trade in salt, taken from the great inland lagoons, which found a ready sale at Tubac and Tucson. Their principal crops, at the time of this writing, were wheat and barley. In latter years they became also stock raisers, and many of them earned a livelihood by working as laborers when the railroads entered Arizona, and irrigating ditches began to be taken out. They are tall and dark complexioned; their habits and customs are similar to the Pimas, except that the men wear their hair only to the shoulders. Little is known of their traditions, although it is said they closely resemble the Pimas, because, when converted over two centuries ago, the church discouraged anything calculated to keep alive their ancient religious beliefs and customs.

Among the Papagos we meet for the first time the Coyote, or prairie wolf, and find him much more than an animal; sometimes more than a man, only a little lower than the gods. In the following Papago myth, he appears as a prophet, and a minister and assistant to the hero god Montezuma, who figured exceedingly in the myths of the Gila Valley, and should not be confounded with the Mexican monarchs who bore the same name:

"The Great Spirit made the earth and all living things before he made man. And he descended from heaven, and digging in the earth, found clay such as the potters use, which, having again ascended into the sky, he dropped into the hole that he had dug. Immediately there came out Montezuma, and, with the assistance of Montezuma, the rest of the Indian tribes in order. Last of all came the Apaches, wild from their natal hour, running away as fast as they were created. Those first days of the world were happy and peaceful days. The sun was nearer the earth than he is now; his grateful rays made all the seasons equal, and rendered garments unnecessary. Men and beasts talked together, a common language made all brethren. But an awful destruction ended this happy age. A great flood destroyed all flesh wherein was the breath of life; Montezuma and his friend, the Coyote, alone escaping. For before the flood began, the Coyote prophesied its coming, and Montezuma took the warning and hollowed out a boat to himself, keeping it ready on the topmost summit of Santa Rosa. The Coyote also prepared an ark; gnawing down a great cane

by the river bank, entering it, and stopping up the end with a certain gum. So when the waters rose these two saved themselves, and met again at last on dry land after the flood had passed away. Naturally enough Montezuma was now anxious to know how much dry land had been left, and he sent the Coyote off on four successive journeys, to find exactly where the sea lay toward each of the four winds. From the west and from the south, the answer swiftly came: The sea is at hand. A longer search was then made toward the east, but at last there too was the sea found. On the north only was no water found, though the faithful messenger almost wearied himself out with searching. In the meantime the Great Spirit, aided by Montezuma, had again repeopled the world, and animals and men began to increase and multiply. To Montezuma had been allotted the care and government of the new race; but puffed up with pride and self-importance, he neglected the most important duties of his onerous position, and suffered the most disgraceful wickedness to pass unnoticed among the people. In vain the Great Spirit came down to earth and remonstrated with his viceregent, who only scorned his laws and advice, and ended at last by breaking out into open rebellion. Then, indeed, the Great Spirit was filled with anger, and he returned to heaven, pushing back the sun on his way, to that remote part of the sky he now occupies. But Montezuma hardened his heart, and collecting all the tribes to aid him, set about building a house that should reach up to heaven itself. Already it had attained a great height, and con

tained many apartments lined with gold, silver and precious stones, the whole threatening soon to make good the boast of its architect, when the Great Spirit launched his thunder, and laid its glory in ruins. Still Montezuma hardened himself; proud and inflexible he answered the thunder out of the haughty defiance of his heart; he ordered the temple houses to be desecrated, and the holy images to be dragged in the dust; he made them a scoff and byword for the very children in the village streets. Then the Great Spirit prepared his supreme punishment. He sent an insect flying away toward the east, toward an unknown land, to bring the Spaniards. When these came, they made war upon Montezuma and destroyed him, and utterly dissipated the idea of his divinity."

This tradition was gathered principally from the relations of Con Quien, the intelligent chief of the Central Papagos, and is given by Davidson, in "Indian Affairs Report," 1865, on page 131.

In a footnote on page 77 of the third volume of "Native Races," Bancroft says:

"The legendary Montezuma, whom we shall meet so often in the mythology of the Gila Valley, must not be confounded with the two Mexican monarchs of the same title. The name itself would seem, in the absence of proof to the contrary, to have been carried into Arizona and New Mexico by the Spaniards or their Mexican attendants, and to have become gradually associated in the minds of some of the New Mexican and neighboring tribes, with a vague, mythical, and departed grandeur. The name Montezuma