habitations of the Mexicans. They wear sandals or moccasins indifferently, although the latter are more common on account of the great roughness of the mountains. They are generally ashamed of their mother tongue, desire to be castellano or ladino, and speak only Spanish with their children. Hardly more than recollections and a few dances that have been converted into church festivals are left of their former customs. Four of these were danced a hundred years ago, but only the "daninamaca" and the "pascola" are still in use. The "mariachi," a dance which is similar to our round dances, has been abandoned on account of its obscenity, but the "majo dani," the stag dance, still exists in the recollections of the people.
The present organization of the Opatas has been conformed since the reform legislation of 1857 to the North American pattern—that is, one in which the old and the new are partly combined. The original community of goods of the Indians, which the Crown accorded to them in the seventeenth and eighteenth centuries, still subsists. Hence, since the Indians live alongside of the Spanish families, there is a double administration, which is plainly apparent at some places in the Sonora Valley.
The easy and voluntary, even eager, denationalization of the Opatas cannot be ascribed to the influence of the Jesuits alone, although they exercised an almost theocratic rule over the tribe for one hundred and thirty-eight years. The Pimas were under the same influence for a like period, yet even the Pápagos of Tucson tenaciously hold to the language and partly to the religion of their fathers.
