1431 inhabitants divided among 4 major pueblos (Alamos, Matape, Rebeico, Nacori). Frontier area encompassing various Opata groups, Lower Pimas. Notes presence Jesuit collegio in Matape. States inhabitants speak hogue, work in/sell crops to mines/haciendas region. Mentions group 70 people from hacienda Santiago de Toapa living in Pueblo. Inhabitants Nacori speak hoba among themselves, hegue with others. (different Opata dialects?) Otherwise, customs, religious devotion similar to Matape. Possess band musicians with trumpets, oboes, chabeboa, flutes, harp, guitar, bassoon. Inhabitants Alamos speak hegue, also have musical band. 30 of 92 families Pimas in process of forming new Pueblo 3 leagues away. Inhabitants Rebeico speak ova, congregated there from very distant lands. Live in flat-roofed houses. Shortage of wood for construction purposes, especially building churches, noted for all pueblos Partido. Geographical locations noted. (T. Sheridan) (1976)

1649 inhabitants among 3 major pueblos. People Saguaripa muy ladino, speak ore (Opata), live in flat-roofed houses, have well-equiped church, musicians who play trumpet, oboe, harp, ravel (?). People Teopari Jovas, newly reduced. Notes difficulty traveling from Saguaripa to Teopari because of Rio Yaqui. People San Matheo recently reduced, congregated from various pueblos, speak Hires. Geographical locations noted. (T. Sheridan) (1976)

890 inhabitants divided among 3 pueblos, rancherias. People of Arivechi (Muy ladinos, live in Pueblo in flat-roofed houses even through fields extend 3-4 leagues along River. Have good church, musicians/singers playing trumpet, oboe, harp, guitar. Well clothed. Speak ore. People Bacanora similar to those Arivechi. Speak equdeve (Eudeve). People Onapa Pimas, live in Pueblo or rancherias near fields extending 3-4 leagues along River. Mentions maiz fields. People all 3 pueblos flood plain agriculturalists. Note relation fields to pueblos, River. Mentions small Spanish reales de minas in area. (T. Sheridan) (1976)

Section missiones de San Ignacio en Mayo; Yaqui; Nevomes, Chinipas, y Cicibotaris (pp. 815-23). States most Indian nations experienced good harvests, health, allowing missionaries to extend conversions. Notes rapid adoption rosary, holy week ceremonies among Mayos, Yaquis. Recounts certain miraculous cures. States rebellious Nebomes now almost all reduced and at peace. When Spanish military force entered Nebome territory, surrounding Indian groups made peace as well. Notes successful conversion Chinipas, Sisibotaris (named after great chief who came to San Felipe de Sinaloa to seek baptism, priests for people). Fr. Mendez, converter of Nios, Ocoronis, Jeuecos, Mayos, Yaquis, sent to Sisibotaris, welcomed with ceromonies, etc. Very few hechiceros, no lewd night dances among Sisibotaris. Fertile fields of maiz, other vegetables irrigated from River with notable workmanship. Describes clothing men, women (cotton, deerskin, pita), virtue/modesty ladies, house styles/material. Paean to Sisibotari industry, modesty, lack of superstition. Sisibotari range given as 3 pueblos, 2 valleys. (T. Sheridan) (1976)

12 priests misiones de San Ignacio. Discusses reduction Nebomes-their previous hostility, difficulty conquering them in mountain strongholds; execution, exile rebellious leaders. Notes presence Nebome village outside Villa de Sinaloa, similarity language to Tepehuan. Mentions Llayemas (Guaymas?), people of ocean, islands with difficult language, some of whom given town, land along Rio Yaqui, ministered to by fr. Mendez (probably Seris). Notes desire Aibinos, Matapas, Toapas, Batucas, Sisivotaris for missionaries, help given to Spaniards during Nebome disturbances. Notes conversion, peaceful existence Chinipas. Describes festival holy Sacrament held along Rio Mayo, attended by Spaniards, many Indians from all the rivers. Notes Indians observance holy week. Describes mass held on beach for 400 Indian fishermen, reasons why large number other Indians were not allowed to fish-some were gravediggers; others' wives had died; others' wives were menstruating. Indians stated that if those prohibited to fish entered Canals, traps (Carrizos), no fish would be caught. Priest denounced prohibitions as devilish, all joined, fishing great success. Fishing techniques included Canals, Carrizo traps, arrows, lances. Fish salted. States province has enjoyed years of prosperity, plenty of food, that people learning to plant wheat, don't have to forage in mountains anymore. Notes number baptisms, marriages. (T. Sheridan) (1976)

Notes that after 3 Spanish entradas, Yaquis finally suing for peace. Describes arrival Culiacan 6 Yaqui caciques who returned spoils they captured from last Spanish army of 16 soldiers, 4000 Indian allies, gave 4 sons as hostages, promised to be faithful friends and to return rebels from Rio de Sinaloa, professed allegiance to Spanish king. Also notes similar professions allegiance 3 powerful nations surrounding Yaquis. States that Yaquis sued for peace because even though Hurdaide, other 18 Spaniards abandoned by many Indian allies last battle, they fought their way to safety without fatality. says Indians call him goblin or ghost (duende) because of his ability to put down trouble before it really gets started. Mentions Indians living in caves (guaridas), burrows (madrigueras). States 1000 Indians Rio de Sinaloa rebelled November, 1609, fled to gentile villages Sierra de Chinipa. States intention to found Montesclaros presidio Rio Fuerte (Rio de Villa Vieja), March, 1610. Notes fidelity Mayo Indians, their efforts to make peace between Yaquis, Spaniards, their requests for Spanish articles clothing. Discusses provincial, presidial business, says he's 16,000 pesos in debt and will owe much more after he founds Montesclaros. (T. Sheridan) (1976)

Gives a brief description of all activities of the Jesuit colegio in Durango- both religious and temporal- for period 1742 until 1757. Good section on agricultural themes. Lists several out of ordinary and near miraculous happenings as a fairly comprehensive picture of this small poor northern colegio emerges. (D. Deeds) (1977)

An elaborate report and description of 16 missions in the Sierra Madre of Nueva Vizcaya which dealt with upper and Lower Tarahumares, Tepehuanes and Pima Alta Indians. Presenting a comprehensive picutre of physical reality and life in the missions. The report covers location, rivers, geography, agriculture, animals, illness, tools, mineralogy, economy, wealth of missions, condition of buildings. The mission as an institution administration and more. (D. Deeds) (1976)

A summary of the status and activities of the Jesuit colegio in Durango over a nine year period though the college was always in precarious financial state reflecting Durango itself it carried on an active religious life of regular masses, celebration of saints days, services for the poor, education and other activities. Also recorded are clergy deaths and seemingly super natural happenings during the period. (D. Deeds) (1976)

Contains much linguistic information (regarding the use of Spanish, an example of how an Indian speaks Spanish, a list of Tegua-speaking pueblos, linguistic differences among pueblos in close proximity). Contains ethnographic data- architecture, celebrations, bathing and birthing practices (under the heading of decadence), warfare behaviors and technology, agricultural production and grain processing. Also examples of exchange Rate, goods for pesos. Names kinds of fish eaten. (R. Perez) (1977)