Roads of men thread the world. They thunder with a life flood. They are vibrant with a pulse of affairs. By land and water and air they link to-day to to-morrow. But El Camino de los Muertos (the Road of the Dead Men) is a dim highway leading nowhere but back and back to forgotten yesterdays. Its faint sign-posts once were vivid in lettering of tears and blood. Its stages were measured by the sum of all human hardihood. Faith, valour, reckless adventuring, thirst for gold, love o’ women—these the links in the measuring chain that marked its course through a dead land. And black crosses formed of lava stones laid down in the sand; these abide over all the length of the Road of the Dead Men from Caborca to Yuma to cry to the white-hot sky of slain hopes and faith betrayed in those buried years gone.

The priest-adventurers of New Spain first blazed this trail through an unknown wilderness. Restless pioneers of the Society of Jesus and the Order of St. Francis, men with the zeal to dare, pushed out from the northernmost limits of the Spanish settlements in a new world with their soldier guards and their Indian guides. They fought death in a land of thirst northward, ever northward. The cross fell from the hands of spent zealots at some waterhole where water was not, and other hands followed to snatch up the sacred emblem and push it deeper into Papagueria. North and west through El Infiernillo to the red waters of the Colorado where the Yumas had their reed huts. Thence on to the west through a land that stank of death until at last the end of the trail was smothered in the soft green of Californian valleys—good ground for the seed of Faith.

The overland trail of the padres became the single trail from Mexico to gold when the madness of ’49 called to all peoples. Then the Road of the Dead Men took its toll by the score and doublescore. Then men fought for precious water at Tinajas Altas; many crosses of malapais mark the sands there. Bandits lurked at Tule Wells, ninety miles over blistering desert from the nearest water, to shoot men for the gold they were bringing back from California. The Pock-Marked Woman, mad with thirst—so runs the legend—walked at nights with the Virgin in the flats beyond Pitiquito and found water with celestial candles burning all about the pool.

So passed the wraiths of the gold madness. A railroad was laid down from the Pacific eastward across the desert. What once was called Papagueria had come to be known as Sonora, in Mexico, and Arizona in the Republic of the North. The Road of the Dead Men at its California end became a way through green and watered valleys where bungalows mushroom overnight; along its course in southwestern Arizona and northern Sonora it lapsed to a faint trail from waterhole to waterhole of a heat scourged desert. To-day this forgotten remnant of a high road of adventure and hot romance exists a streak in an incandescent inferno of sand and lava slag, wherein death is the omnipresent fact. Occasionally a prospector putters along its dreary stretches, chipping at ledge and rimrock. A Papago or a Cocopa creeps over caliche-stained flats with baskets of salt from the Pinacate marshes near the Gulf.

That is all. The Dead Men hold their road inviolable. It is dust of the desert.

That is all, did I say? No, the spirit of romance and the shape of illusion have not completely passed from El Camino de los Muertos. Remains that tale which carries itself over a span of a century and a half, linking lives of the present to lives of men and women whose very graves long since have passed from sight of folk. A tale strangely like the desert trail along whose course its episodes of hot passion and swift action befell; for its beginnings are laid in a mirage of an elder day which we of the present can see but dimly, and its ending is beyond the horizon of to-day. Would you know the full story of the Lost Mission de los Cuatros Evangelistas: how the baleful spell of its green pearls of the Virgin worked upon the fortunes of the House of O’Donoju and how the last of that house wrought expiation for the sin of a forbear through heroism and the fire of a great love—would you know the full story, I say, you must see with me the substance of a beginning.

No more can one plump into the middle of this the last of the romance tales of the Road of the Dead Men than could one drop onto the Road itself midway of its length.

A King in Spain once followed a practice of careless munificence. Whenever one of his generals in the great wars appeared worthy of reward His Majesty used to ink the ball of his thumb and with a grand and free gesture he would make a print somewhere on the map of Mexico, then called New Spain. Then the lucky general, taking this patent of royal favor across the seas with him, would hire surveyors to translate the print of Philip’s thumb into terms of square miles of domain. These square miles were his and his heirs’ to govern like little kings, with justice in their hands, the Church to give them countenance and Indians by the hundreds to serve them under a modified code of slavery. No man has lived since as did those magnificent possessors of Philip’s thumbprints.

The Rancho del Refugio in the little known reaches of Papagueria was one of these fiefs of the king. Michael O’Donohue, a wild man of the red Irish who had fought English kings and queens under the banner of Spain, had come by the grant originally and had taken a lady of Granada to the new world to bear him heirs worthy of their inheritance. Michael O’Donohue became Don Miguel O’Donoju, lord of a desert principality and a power at the Viceroy’s court in the City of Mexico. He established two rigid precedents to be followed by the house of O’Donoju: pride of race and jealous conservation of the family principality. It became a rule of the O’Donoju that none of the clan marry outside the pure Castilian blood—Irish excepted if Irish could be found; and a rule that, come what might, no O’Donoju pass title to so much as a foot of the Rancho del Refugio.

It was a day in April, the year 1780, that the clan O’Donoju came to the Mission of the Four Evangelists to lend the dignity of their presence to the solemn service of re-dedication. More than that, Don Padraic O’Donoju, venerable head of the house and master of the Casa O’Donoju in the oasis named the Garden of Solitude, was come to witness a personal triumph. For it had been his money that had gone to the Franciscan College to be used in the rebuilding of the frontier post of God after the Apaches had raided and burned it fifty years before. And one of his own sons, Padre Felice, had been the architect and builder of the restored mission and was to continue the priest in charge. Padre Felice was fourth in a line of O’Donojus to take orders, one from each generation since the establishment of the grant.

The O’Donojus—grandchildren, cousins and kin by marriage—had ridden five days and upwards from various sections of the Rancho del Refugio, up and out through the Altar desert to this remote sanctuary of God in the country of the Sand People. They came by the way called the Road of the Dead Men. Its asperities were softened by the quick desert spring which tipped each thorny cactus cone with candelabra tufts of golden and carmine flowers. The desert’s usual heat was tempered by the snows that lay in unnamed mountains to the north.

They came in a lengthy caravan of horses and burros, with half naked Indians to herd the goats and the yearling steers that were to be barbecued for the secular feast to follow the religious rites; with a half-company of foot soldiers from the Presidio del Refugio to guard the company against roving Apaches; Indian maids on mule back to serve the needs of their mistresses, regally mounted on ponies of the Cortez strain; baggage porters, cooks, roustabouts. Fully a hundred of the clan O’Donoju and satellites on pilgrimage over the Road of the Dead Men.

All of the O’Donoju were there but one, El Rojo—the Red One. The “Red One” was he because of the throw-back to the red Irish strain of his fighting ancestor Don Miguel. Red with the pugnacious red of Donegal was his hair; his cheeks had none of the sallow tan of the Spanish but were dyed with the stain of Irish bog winds; his eyes were blue lamps of the devil. A fatherless grandson of old Don Padraic, El Rojo had played the wild youth in the City of Mexico with only occasional visits of penance to the Casa O’Donoju in the desert country of the north until, when the tang of youth still was his, he had tainted his name with scandal. Followed his formal expulsion from the clan at the hands of the old aristocrat, his grandfather, and the closing of all doors of his kindred in Papagueria against him. El Rojo had ridden out to the wide world of sand and mountains an outcast but with a laugh on his lips; this a full year before the gathering of the family at the Mission of the Four Evangelists.

When El Rojo had turned lone wolf, a sadness that was not the sadness of shame settled upon the heart of one of the O’Donoju. Frecia Mayortorena, a cousin, one of the flowers of girlhood that caused old Hermosillo to be named the Little Garden, sat behind her barred windows on many a night with heart wild to hear once more the love song only El Rojo knew how to sing. Frecia Mayortorena, all fire under the cold ice of her schooled and decorous features, knew that the reckless devil with the flame-blue eyes had but to come and strum a love call on his guitar; she would go with him into banishment and worse. So on this pilgrimage to the shrine of the four holy men the girl, who rode with her father and brothers, allowed her imagination to frame the figure of a phantom horseman on every ragged mountain top. At each camp fire along the Road of the Dead Men, when the vast sea of desert round about was stilled under the stars, Frecia Mayortorena sat with tiny pointed chin cupped in a propping palm and seemed to hear in the clink of a mule’s hobble chain the opening chord of that song of songs,

The cavalcade came to the mission with the firing of guns and with shouts. The reed-and-mud huts of the Sand People beyond the cloisters disgorged their shouting savages to welcome the travellers. Padre Felice, a gaunt man with the face of an ascetic above the folds of his rough brown cowl, hurried out from the doors of the new sanctuary to meet and give embrace to his father, Don Padraic, and then in turn to all his next of kin; behind him followed his two novitiate priests who were, with Padre Felice, the only white men in all the stretch of Papagueria from the Rancho del Refugio westward to the Sea of Cortez. Five days’ travel were they from the nearest of their kind, and to west and north stretched unguessed leagues of the desert. Only the Road of the Dead Men linked them with the first of the Californian missions thirty days over the western horizon.

Missionary to the Sand People was Padre Felice—to that branch of the Papago tribe of tractable Indians who lived about the east shore of the Sea of Cortez and on eastward throughout the desert of Altar. The rebuilt mission stood in the middle of a small oasis which was fed by a stream down out of the burnt mountains not a mile behind; one of those rare and furtive desert trickles of water which hides in the sand most months of the year. The diminutive mission building, with its rounded dome of sun-burned brick, lifted in sharp outlines above the vivid and water-fed greenery of the oasis mesquite and palo verde; but the whole—oasis and house of God—was dwarfed by the bleak immensity of the flanking mountains leaping sheer from the plain to push their fire-scarred summits against the sky.

Before the choir of Indian voices intoned the opening prayer of the dedication service the packs of the O’Donoju caravan yielded precious things. There was a monstrance of heavy gold studded at its tips with precious gems; this was the personal offering of old Don Padraic to the shrine of the Four Evangelists. A chalice of gold, a great altar crucifix of gold inlaid with mother-of-pearl, a pair of candelabra wrought of chased silver and a communion service of the same metal represented the pious contributions of the rest of the clan O’Donoju.

But most precious of all the altar treasures was that double string of the pearls of the Virgin which by a miracle had been saved from plunder of the Apaches when the savages from the north had come burning and murdering fifty years before. For a half-century the lucent rope of moonbeam green had lain in the treasure vaults of the Franciscan College in the City of Mexico awaiting this hour of restoration. Green pearls fetched from the shell beads of the Sea of Cortez by Indian converts. Pearls hinting of caves of ocean by their shimmering, changeful lustre. Pearls to fire the lust of covetousness even from their hallowed place about the throat of the Virgin.

Padre Felice held the glinting rope of lights high in dedication, and as reverently he draped them upon the bosom of the sacred effigy the clan O’Donoju and all the dark-skinned children of the mission sang a gloria.

An untoward incident jarred the merriment of the feasting that followed the re-dedication of the mission. When whole beeves were being lifted from the roasting pits and the skins of wine and tequila were passing from table to table beneath the flowering mesquite trees a column of dust strode across the desert from the east and spawned two horsemen upon the oasis. One, a naked Indian of the stature of a giant, reined in his horse at the far fringe of the mesquite as befitting a servant. The second rode boldly into the circle of the tables. Silver clinked from bridle and stirrup leathers of his magnificent white thoroughbred. The rider’s silver-trimmed hat came off with a sweeping bow to include all there, and the red of his hair was like molten copper in the sun.

“El Rojo!” was the startled cry on every lip. Men scrambled to their feet as if to combat some overt move of an enemy.

“God be with you all,” came the Red One’s speech of polite greeting, made all the more ironical by the reckless upturn of his lips in a grin and the steely lights that flashed from his blue eyes.

“—And God, or his gentle vicar, Padre Felice, give me place at table with my noble kin,” El Rojo added lightly. “I have travelled far to have my cup here on this day of celebration.”

The laughing horseman let his eyes dance over the circle of faces until they came to rest for just an instant upon one. He saw cheeks flaming, eyes filled with wonder and full lips parted to give a heart its song. Frecia Mayortorena was seeing a vision in the life. Quickly El Rojo’s glance leaped on as if to shield the girl from contamination. The venerable Don Padraic, head of the clan O’Donoju, was on his feet now and trembling.

“We know you not, sir! We must ask you to begone!”

El Rojo caused his horse to rear perilously. Before hoofs touched the ground hardly two paces from the old man the rider again had made his full-armed bow. He spoke with mock respect.

“Sanctuary, my grandsire! I and my servant claim sanctuary of Holy Church. We have ridden far, and good Uncle Felice can not deny us the charity of his order.”

Don Padraic was being swiftly mastered by his rage when the friar to whom the unwelcome horseman had appealed pushed his way to the side of the older man.

“He speaks the truth, sire,” urged the man in the brown habit. “Here on God’s ground we can not be guilty of uncharity.” Then, looking up into the laughing blue eyes of his nephew, “I ask you to descend, sir, and refresh yourself and your servant until such time as you take the road.”

So all merriment in the oasis of the Four Evangelists was stilled. There in the single green spot on all the leagues of the Road of the Dead Men was wrought a comedy; a prelude it was to swift tragedy. The clan O’Donoju, its satellites and retainers ate and drank in silence, and apart from this company sat El Rojo and his naked copper giant alone. From time to time El Rojo lifted his cup as if in ceremonious health to his kin. Only Frecia Mayortorena read the glint in the blue eyes which told that the toast was to her—and to what would eventuate.

Near sundown El Rojo and his Indian rode off to the west, but not until the outlaw had spent a few minutes alone in the mission. Padre Felice saw him at prayer before the altar of the Virgin and was deeply touched that the spirit of religion had not altogether departed from the family’s scapegrace.

In the dark of midnight Frecia Mayortorena, who had cried herself to sleep, was awakened by the touch of a hand stretched under the side of the tent where she slept with the women of the party. A silver embroidered hat was slipped under the tent to rest on her arm. The girl dressed herself in a folly of love and terror and stole outside. The waiting figure of El Rojo’s giant Indian detached itself from the shadow of the mesquite, motioning her to a tethered horse. Blind infatuation for a hero lover brooked no questioning on the girl’s part. She mounted and followed her guide through the alleys of heavy shade.

A single dreadful cry sounded from out the opened door of the mission. A minute later a vague horseman spurred to her side and stopped the beating of her heart with flaming kisses. The silent desert swallowed three phantom shapes on horseback.

Dawn brought revelation and the beginning of that cycle of tragedy and dreadful pursuit of Nemesis which was to overwhelm the clan O’Donoju. Padre Felice murdered at the altar of the Virgin, where he had tried to stay the hand of impiety. The green pearls of the Virgin gone. A daughter of the house of O’Donoju flown with a thief and a murderer.

One word more and this mirage of years long dead fades. The curse that all Papagueria saw descend on the clan O’Donoju spared not even the sanctuary of the Four Evangelists. A year to the night of the Virgin’s despoliation the Apaches came again to this frontier post of the Church, and after a spiteful siege they slew the white priests, burned the mission and carried the Indian converts over the mountains into slavery. The Franciscans dared not rebuild on such accursed ground. Winds of the desert, which move sand mountains in their eternal sweep, played upon the ruined mission year on year to blot even a vestige of it from the eyes of man. God’s hand—so the Indians had it—shook the mountains behind the little oasis so that the source of the tiny life-giving stream was blocked. The green vanished like a mist, and scabrous desert cacti crept in on prickly feet.

The Mission de los Cuatros Evangelistas became legend.