SANTA CLARA DE ASIS

Rivera delayed the founding of San Francisco and Santa Clara for reasons of his own; and when, in September, 1776, he received a letter from Viceroy Bucareli, in which were references clearly showing that it was supposed by the writer that they were already established, he set to work without further delay, and went with Padre Peña, as already related. The Mission was duly founded January 12, 1777. A square of seventy yards was set off and buildings at once begun. Cattle and other Mission property were sent down from San Francisco and San Carlos, and the guard returned. But it was not long before the Indians developed an unholy love for contraband beef, and Moraga and his soldiers were sent for to capture and punish the thieves. Three of them were killed, but even then depredations occasionally continued. At the end of the year there had been sixty-seven baptisms, including eight adults, and twenty-five deaths.


The present is the third site occupied by Santa Clara. The Mission was originally established some three miles away, near Alviso, at the headwaters of the San Francisco Bay, near the river Guadalupe, on a site called by the Indians So-co-is-u-ka (laurel wood). It was probably located there on account of its being the chief rendezvous of the Indians, fishing being good, the river having an abundance of salmon trout. The Mission remained there only a short time, as the waters rose twice in 1779, and washed it out. Then the padres removed, in 1780-1782, and built about 150 yards southwest of the present broad-gauge (Southern Pacific) depot, where quite recently traces were found of the old adobe walls. They remained at this spot, deeming the location good, until an earthquake in 1812 gave them considerable trouble. A second earthquake in 1818 so injured their buildings that they felt compelled to move to the present site, which has been occupied ever since. The Mission Church and other buildings were begun in 1818, and finally dedicated in 1822. The site was called by the Indians Gerguensun--the Valley of the Oaks.

On the 29th of November, 1777, the pueblo of San José was founded. The padres protested at the time that it was too near the Mission of Santa Clara, and for the next decade there was constant irritation, owing to the encroachments of the white settlers upon the lands of the Indians. Complaints were made and formally acted upon, and in July, 1801, the boundaries were surveyed, as asked for by the padres, and landmarks clearly marked and agreed upon so as to prevent future disputes.

In 1800 Santa Clara was the banner Mission for population, having 1247. Live-stock had increased to about 5000 head of each (cattle and horses), and crops were good.

In 1802, August 12, a grand high altar, which had been obtained in Mexico, was consecrated with elaborate ceremonies.

Padre Viader, the priest in charge, was a very muscular and athletic man; and one night, in 1814, a young gentile giant, named Marcelo, and two companions attacked him. In the rough and tumble fight which ensued the padre came out ahead; and after giving the culprits a severe homily on the sin of attacking a priest, they were pardoned, Marcelo becoming one of his best and most faithful friends thereafter. Robinson says Viader was "a good old man, whose heart and soul were in proportion to his immense figure."

In 1820 the neophyte population was 1357, stock 5024, horses 722, sheep 12,060. The maximum of population was reached in 1827, of 1464 souls. After that it began rapidly to decline. The crops, too, were smaller after 1820, without any apparent reason.

In 1837 secularization was effected by Ramon Estrada. In 1839-1840 reports show that two-thirds of the cattle and sheep had disappeared. The downfall of the Mission was very rapid. The neophyte population in 1832 was 1125, in 1834 about 800, and at the end of the decade about 290, with 150 more scattered in the district







CHURCH OF SANTA CLARA.

On the site of old Mission of Santa Clara.

The total of baptisms from 1777 to 1874 is 8640, of deaths 6950.

The old register of marriages records 3222 weddings from January 12, 1778, to August 15, 1863.

In 1833 Padre Viader closed his missionary service of nearly forty years in California by leaving the country, and Padre Francisco García Diego, the prefect of the Zacatecan friars, became his successor. Diego afterwards became the first bishop of California.

In July, 1839, a party called Yozcolos, doubtless after their leader, attacked the neophytes guarding the Santa Clara wheat-fields, killing one of them. The attackers were pursued, and their leader slain, and the placing of his head on a pole seemed to act as a deterrent of further acts for awhile.

In December of the same year Prado Mesa made an expedition against gentile thieves in the region of the Stanislaus River. He was surprised by the foe, three of his men killed, and he and six others wounded, besides losing a number of his weapons. This Indian success caused great alarm, and a regular patrol was organized to operate between San José and San Juan Missions for the protection of the ranches. This uprising of the Indians was almost inevitable. Deprived of their maintenance at the Missions, they were practically thrown on their own resources, and in many cases this left them a prey to the evil leadership of desperate men of their own class.

Santa Clara was one of the Missions immediately affected by the decree of Micheltorena, of March 29, 1843, requiring that the padres reassume the management of the temporalities. They set to work to gather up what fragments they could find, but the flocks and herds were "lent" where they could not be recovered, and one flock of 4000 sheep--the padre says 6000--were taken by M.J. Vallejo, "legally, in aid of the government."

Pio Pico's decree of June 5, 1845, affected Santa Clara. Andrés Pico made a valuation of the property at $16,173. There were then 130 ex-neophytes, the live-stock had dwindled down to 430 cattle, 215 horses, and 809 sheep. The padre found it necessary to write a sharp letter to the alcalde of San José on the grog-shops of that pueblo, which encouraged drinking among his Indians to such extent that they were completely demoralized.

March 19, 1851, the parish priest, who was a cultivated and learned Jesuit, and who had prepared the way, succeeded in having the Santa Clara College established in the old Mission buildings. On the 28th of April, 1855, it was chartered with all the rights and privileges of a university. In due time the college grew to large proportions, and it was found imperative either to remove the old Mission structure completely, or renovate it out of all recognition. This latter was done, so that but little of the old church remains.

In restoring it in 1861-1862 the nave was allowed to remain, but in 1885 it was found necessary to remove it. Its walls were five feet thick. The adobe bricks were thrown out upon the plaza behind the cross.

The present occupation of Santa Clara as a university as well as a church necessitated the adaptation of the old cloisters to meet the modern conditions. Therefore the casual visitor would scarcely notice that the reception-room into which he is ushered is a part of the old cloisters. The walls are about three feet thick, and are of adobe. In the garden the beams of the cloister roofs are to be seen.

The old Mission vineyard, where the grapes used to thrive, is now converted into a garden. A number of the old olive trees still remain. Of the three original bells of the Mission, two still call the faithful to worship. One was broken and had to be recast in San Francisco.

On the altar, there are angels with flambeaux in their hands, of wooden carving. These are deemed the work of the Indians. There are also several old statues of the saints, including San Joaquin, Santa Ana, San Juan Capistrano, and Santa Colette. In the sodality chapel, also, there are statues of San Francisco and San Antonio. The altar rail of the restored Santa Clara church was made from the beams of the old Mission. These were of redwood, secured from the Santa Cruz mountains, and, I believe, are the earliest specimens of redwood used for lumber in California The rich natural coloring and the beauty of the grain and texture have improved with the years The old octagonal pulpit, though not now used is restored and honored, standing upon a modern pedestal.

Santa Clara was noted for the longevity of some of its Indians. One of them, Gabriel, who died in 1891 or 1892 at the hospital in Salinas, claimed he was a grandfather when Serra came in 1767. He must have been over 150 years old when he died. Another, Inigo, was known to be 101 years of age at his death.

In a room in the college building is gathered together an interesting collection of articles belonging to the old Mission. Here are the chairs of the sanctuary, processional candlesticks, pictures, and the best bound book in the State--an old choral. It rests on a stand at the end of the room. The lids are of wood, covered with thick leather and bound in very heavy bronze, with bosses half an inch high. Each corner also has bronze protuberances, half an inch long, that stand out on the bottom, or edge of the cover, so that they raise the whole book. The volume is of heaviest vellum and is entirely hand-written in red and black; and though a century or more has passed since it was written it is clear and perfect, has 139 pages. The brothers of the college have placed this inscription over it: "Ancient choral, whose wooden cover, leather bound and covered in bronze, came, probably, originally from Spain, and has age of some 500 years."

In a case which extends across the room are ancient vestments, the key of the old Mission, statuary brackets from the ancient altar, the altar bell, crown of thorns from the Mission crucifix, altar card-frames, and the rosary and crucifix that once belonged to Padre Magin Catalá.

Padre Catalá, the good man of Santa Clara, is deemed by the leaders of the Catholic Church in California to be worthy the honors and elevation of sainthood, and proceedings are now in operation before the highest Court of the Church in Rome to see whether he is entitled to these posthumous honors. The Franciscan historian for California, Father Zephyrin Englehardt, has written a book entitled The Holy Man of Santa Clara, in which not only the life of Padre Catalá is given, but the whole of the procedure necessary to convince the Church tribunal of his worth and sainthood. The matter is not yet (1913) settled.

On the walls are some of the ancient paintings, one especially noteworthy. It is of Christ multiplying the loaves and fishes (John vi. II). While it is not a great work of art, the benignity and sweetness of the Christ face redeem it from crudeness. With upraised right hand he is blessing the loaves which rest in his left hand, while the boy with the fishes kneels reverently at his feet.

The University of Santa Clara is now rapidly erecting its new buildings, in a modified form of Mission architecture, to meet its enlarging needs The buildings, when completed, will present to the world a great institution of learning--the oldest west of the Rocky Mountains--well equipped in every department for the important labor in the education of the Catholic youth of California and the west that it has undertaken.





THE INDIANS UNDER THE PADRES

The first consideration of the padres in dealing with the Indians was the salvation of their souls. Of this no honest and honorable man can hold any question. Serra and his coadjutors believed, without equivocation or reserve, the doctrines of the Church. As one reads his diary, his thought on this matter is transparent. In one place he thus naïvely writes: "It seemed to me that they (the Indians) would fall shortly into the apostolic and evangelic net."

This accomplished, the Indians must be kept Christians, educated and civilized. Here is the crucial point. In reading criticisms upon the Mission system of dealing with the Indians, one constantly meets with such passages as the following: "The fatal defect of this whole Spanish system was that no effort was made to educate the Indians, or teach them to read, and think, and act for themselves."

To me this kind of criticism is both unjust and puerile. What is education? What is civilization?

Expert opinions as to these matters vary considerably, and it is in the very nature of men that they should vary. The Catholics had their ideas and they sought to carry them out with care and fidelity. How far they succeeded it is for the unprejudiced historians and philosophers of the future to determine. Personally, I regard the education given by the padres as eminently practical, even though I materially differ from them as to some of the things they regarded as religious essentials. Yet in honor it must be said that if I, or the Church to which I belong, or you and the Church to which you belong, reader, had been in California in those early days, your religious teaching or mine would have been entitled, justly, to as much criticism and censure as have ever been visited upon that of the padres. They did the best they knew, and, as I shall soon show, they did wonderfully well, far better than the enlightened government to which we belong has ever done. Certain essentials stood out before them. These were, to see that the Indians were baptized, taught the ritual of the Church, lived as nearly as possible according to the rules laid down for them, attended the services regularly, did their proper quota of work, were faithful husbands and wives and dutiful children. Feeling that they were indeed fathers of a race of children, the priests required obedience and work, as the father of any well-regulated American household does. And as a rule these "children," though occasionally rebellious, were willingly obedient.

Under this régime it is unquestionably true that the lot of the Indians was immeasurably improved from that of their aboriginal condition. They were kept in a state of reasonable cleanliness, were well clothed, were taught and required to do useful work, learned many new and helpful arts, and were instructed in the elemental matters of the Catholic faith. All these things were a direct advance.

It should not be overlooked, however, that the Spanish government provided skilled laborers from Spain or Mexico, and paid their hire, for the purpose of aiding the settlers in the various pueblos that were established. Master mechanics, carpenters, blacksmiths, and stone masons are mentioned in Governor Neve's Rules and Regulations, and it is possible that some of the Indians were taught by these skilled artisans. Under the guidance of the padres some of them were taught how to weave. Cotton was both grown and imported, and all the processes of converting it, and wool also, into cloth, were undertaken with skill and knowledge.

At San Juan Capistrano the swing and thud of the loom were constantly heard, there having been at one time as many as forty weavers all engaged at once in this useful occupation.

San Gabriel and San Luis Rey also had many expert weavers.

At all the Missions the girls and women, as well as the men, had their share in the general education. They had always been seed gatherers, grinders, and preparers of the food, and now they were taught the civilized methods of doing these things. Many became tailors as well as weavers; others learned to dye the made fabrics, as in the past they had dyed their basketry splints; and still others--indeed nearly all--became skilled in the delicate art of lace-making and drawn-work. They were natural adepts at fine embroidery, as soon as the use of the needle and colored threads was shown them, and some exquisite work is still preserved that they accomplished in this field. As candy-makers they soon became expert and manifested judicious taste.

To return to the men. Many of them became herders of cattle, horses and sheep, teamsters, and butchers. At San Gabriel alone a hundred cattle were slaughtered every Saturday as food for the Indians themselves. The hides of all slain animals were carefully preserved, and either tanned for home use or shipped East. Dana in Two Years Before the Mast gives interesting pictures of hide-shipping at San Juan Capistrano. A good tanner is a skilled laborer, and these Indians were not only expert makers of dressed leather, but they tanned skins and peltries with the hair or fur on. Indeed I know of many wonderful birds' skins, dressed with the feathers on, that are still in perfect preservation. As workers in leather they have never been surpassed. Many saddles, bridles, etc., were needed for Mission use, and as the ranches grew in numbers, they created a large market. It must be remembered that horseback riding was the chief method of travel in California for over a hundred years. Their carved leather work is still the wonder of the world. In the striking character of their designs, in the remarkable adaptation of the design, in its general shape and contour, to the peculiar form of the object to be decorated,--a stirrup, a saddle, a belt, etc.,--and in the digital and manual dexterity demanded by its execution, nothing is left to be desired. Equally skilful were they in taking the horn of an ox or mountain sheep, heating it, and then shaping it into a drinking-cup, a spoon, or a ladle, and carving upon it designs that equal those found upon the pottery of the ancient world.

Shoemaking was extensively carried on, for sale on the ranches and to the trading-vessels. Tallow was tried out by the ton and run into underground brick vaults, some of which would hold in one mass several complete ship-loads. This was quarried out and then hauled to San Pedro, or the nearest port, for shipment. Sometimes it was run into great bags made of hides, that would hold from five hundred to a thousand pounds each, and then shipped.

Many of the Indians became expert carpenters, and a few even might be classed as fair cabinet-makers. There were wheelwrights and cart-makers who made the "carretas" that are now the joy of the relic-hunter. These were clumsy ox-carts, with wheels made of blocks, sawed or chopped off from the end of a large round log; a big hole was then bored, chiseled, or burned through its center, enabling it to turn on a rude wooden axle. Soap or tallow was sometimes used as a lubricant. This was the only wheeled conveyance in California as late as 1840. Other Indians did the woodwork in buildings, made fences, etc. Some were carvers, and there are not a few specimens of their work that will bear comparison with the work of far more pretentious artisans.

Many of them became' blacksmiths and learned to work well in iron. In the Coronel Collection in the Los Angeles Chamber of Commerce are many specimens of the ironwork of the San Fernando neophytes. The work of this Mission was long and favorably known as that of superior artisans. The collection includes plough-points, anvils, bells, hoes, chains, locks and keys, spurs, hinges, scissors, cattle-brands, and other articles of use in the Mission communities. There are also fine specimens of hammered copper, showing their ability in this branch of the craftsman's art. As there was no coal at this time in California, these metal-workers all became charcoal-burners.

Bricks of adobe and also burned bricks and tiles were made at every Mission, I believe, and in later years tiles were made for sale for the houses of the more pretentious inhabitants of the pueblos. As lime and cement were needed, the Indians were taught how to burn the lime of the country, and the cement work then done remains to this day as solid as when it was first put down.

Many of them became expert bricklayers and stone-masons and cutters, as such work as that found at San Luis Rey, San Juan Capistrano, San Carlos, Santa Inés, and other Missions most eloquently testifies.

It is claimed that much of the distemper painting upon the church walls was done by the Indians, though surely it would be far easier to believe that the Fathers did it than they. For with their training in natural design, as shown in their exquisite baskets, and the work they accomplished in leather carving, I do not hesitate to say that mural decorations would have been far more artistic in design, more harmonious in color, and more skilfully executed if the Indians had been left to their own native ability.

A few became silversmiths, though none ever accomplished much in this line. They made better sandal-makers, shoemakers, and hatters. As horse-trainers they were speedily most efficient, the cunning of their minds finding a natural outlet in gaining supremacy over the lower animal. They braided their own riatas from rawhide, and soon surpassed their teachers in the use of them. They were fearless hunters with them, often "roping" the mountain lion and even going so far as to capture the dangerous grizzly bears with no other "weapon," and bring them down from the mountains for their bear and bull fights. As vaqueros, or cowboys, they were a distinct class. As daring riders as the world has ever seen, they instinctively knew the arts of herding cattle and sheep, and soon had that whole field of work in their keeping. "H.H.," in Ramona, has told what skilled sheep-shearers they were, and there are Indian bands to-day in Southern California whose services are eagerly sought at good wages because of their thoroughness, skill and rapidity.

Now, with this list of achievements, who shall say they were not educated? Something more than lack of education must be looked for as the reason for the degradation and disappearance of the Indian, and in the next chapter I think I can supply that missing reason.

At the end of sixty years, more than thirty thousand Indian converts lodged in the Mission buildings, under the direct and immediate guidance of the Fathers, and performed their allotted daily labors with cheerfulness and thoroughness. There were some exceptions necessarily, but in the main the domination of the missionaries was complete.

It has often been asked: "What became of all the proceeds of the work of the Mission Indians? Did the padres claim it personally? Was it sent to the mother house in Mexico?" etc. These questions naturally enter the minds of those who have read the criticisms of such writers as Wilson, Guinn, and Scanland. In regard to the missionaries, they were under a vow of poverty. As to the mother house, it is asserted on honor that up to 1838 not even as much as a curio had been sent there. After that, as is well known, there was nothing to send. The fact is, the proceeds all went into the Indian Community Fund for the benefit of the Indians, or the improvement of their Mission church, gardens, or workshops. The most careful investigations by experts have led to but one opinion, and that is that in the early days there was little or no foundation for the charge that the padres were accumulating money. During the revolution it is well known that the Missions practically supported the military for a number of years, even though the padres, their wards, and their churches all suffered in consequence.





THE INDIANS AT THE COMING OF THE PADRES

It is generally believed that the California Indian in his original condition was one of the most miserable and wretched of the world's aborigines. As one writer puts it:

"When discovered by the padres he was almost naked, half starved, living in filthy little hovels built of tule, speaking a meagre language broken up into as many different and independent dialects as there were tribes, having no laws and few definite customs, cruel, simple, lazy, and--in one word which best describes such a condition of existence--wretched. There are some forms of savage life that we can admire; there are others that can only excite our disgust; of the latter were the California Indians."

This is the general attitude taken by most writers of this later day, as well as of the padres themselves, yet I think I shall be able to show that in some regards it is a mistaken one. I do not believe the Indians were the degraded and brutal creatures the padres and others have endeavored to make out. This is no charge of bad faith against these writers. It is merely a criticism of their judgment.

The fact that in a few years the Indians became remarkably competent in so many fields of skilled labor is the best answer to the unfounded charges of abject savagery. Peoples are not civilized nor educated in a day. Brains cannot be put into a monkey, no matter how well educated his teacher is. There must have been the mental quality, the ability to learn; or even the miraculous patience, perseverance, and love of the missionaries would not have availed to teach them, in several hundred years, much less, then, in the half-century they had them under their control, the many things we know they learned.

The Indians, prior to the coming of the padres, were skilled in some arts, as the making of pottery, basketry, canoes, stone axes, arrow heads, spear heads, stone knives, and the like. Holder says of the inhabitants of Santa Catalina that although their implements were of stone, wood, or shell "the skill with which they modelled and made their weapons, mortars, and steatite ollas, their rude mosaics of abalone shells, and their manufacture of pipes, medicine-tubes, and flutes give them high rank among savages." The mortars found throughout California, some of which are now to be seen in the museums of Santa Barbara, Los Angeles, San Diego, etc., are models in shape and finish. As for their basketry, I have elsewhere[2] shown that it alone stamps them as an artistic, mechanically skilful, and mathematically inclined people, and the study of their designs and their meanings reveal a love of nature, poetry, sentiment, and religion that put them upon a superior plane.

Indian Basketry, especially the chapters on Form, Poetry, and Symbolism.

Cabrillo was the first white man so far as we know who visited the Indians of the coast of California. He made his memorable journey in 1542-1543. In 1539, Ulloa sailed up the Gulf of California, and, a year later, Alarcon and Diaz explored the Colorado River, possibly to the point where Yuma now stands. These three men came in contact with the Cocopahs and the Yumas, and possibly with other tribes.

Cabrillo tells of the Indians with whom he held communication. They were timid and somewhat hostile at first, but easily appeased. Some of them, especially those living on the islands (now known as San Clemente, Santa Catalina, Anacapa, Santa Barbara, Santa Rosa, San Miguel, and Santa Cruz), were superior to those found inland. They rowed in pine canoes having a seating capacity of twelve or thirteen men, and were expert fishermen. They dressed in the skins of animals, were rude agriculturists, and built for themselves shelters or huts of willows, tules, and mud.

The principal written source of authority for our knowledge of the Indians at the time of the arrival of the Fathers is Fray Geronimo Boscana's Chinigchinich: A Historical Account, etc., of the Indians of San Juan Capistrano. There are many interesting things in this account, some of importance, and others of very slight value. He insists that there was a great difference in the intelligence of the natives north of Santa Barbara and those to the south, in favor of the former. Of these he says they "are much more industrious, and appear an entirely distinct race. They formed, from shells, a kind of money, which passed current among them, and they constructed out of logs very swift and excellent canoes for fishing."

Of the character of his Indians he had a very poor idea. He compares them to monkeys who imitate, and especially in their copying the ways of the white men, "whom they respect as beings much superior to themselves; but in so doing, they are careful to select vice in preference to virtue. This is the result, undoubtedly, of their corrupt and natural disposition."

Of the language of the California Indians, Boscana says there was great diversity, finding a new dialect almost every fifteen to twenty leagues.

They were not remarkably industrious, yet the men made their home utensils, bows and arrows, the several instruments used in making baskets, and also constructed nets, spinning the thread from yucca fibres, which they beat and prepared for that purpose. They also built the houses.

The women gathered seeds, prepared them, and did the cooking, as well as all the household duties. They made the baskets, all other utensils being made by the men.

The dress of the men, when they dressed at all, consisted of the skins of animals thrown over the shoulders, leaving the rest of the body exposed, but the women wore a cloak and dress of twisted rabbit-skins. I have found these same rabbit-skin dresses in use by Mohave and Yumas within the past three or four years.

The youths were required to keep away from the fire, in order that they might learn to suffer with bravery and courage. They were forbidden also to eat certain kinds of foods, to teach them to bear deprivation and to learn to control their appetites. In addition to these there were certain ceremonies, which included fasting, abstinence from drinking, and the production of hallucinations by means of a vegetable drug, called pivat (still used, by the way, by some of the Indians of Southern California), and the final branding of the neophyte, which Boscana describes as follows: "A kind of herb was pounded until it became sponge-like; this they placed, according to the figure required, upon the spot intended to be burnt, which was generally upon the right arm, and sometimes upon the thick part of the leg also. They then set fire to it, and let it remain until all that was combustible was consumed. Consequently, a large blister immediately formed, and although painful, they used no remedy to cure it, but left it to heal itself; and thus, a large and perpetual scar remained. The reason alleged for this ceremony was that it added greater strength to the nerves, and gave a better pulse for the management of the bow." This ceremony was called potense.

The education of the girls was by no means neglected.

"They were taught to remain at home, and not to roam about in idleness; to be always employed in some domestic duty, so that, when they were older, they might know how to work, and attend to their household duties; such as procuring seeds, and cleaning them--making 'atole' and 'pinole,' which are kinds of gruel, and their daily food. When quite young, they have a small, shallow basket, called by the natives 'tucmel,' with which they learn the way to clean the seeds, and they are also instructed in grinding, and preparing the same for consumption."

When a girl was married, her father gave her good advice as to her conduct. She must be faithful to her wifely duties and do nothing to disgrace either her husband or her parents. Children of tender years were sometimes betrothed by their parents. Padre Boscana says he married a couple, the girl having been but eight or nine months old, and the boy two years, when they were contracted for by their parents.

Childbirth was natural and easy with them, as it generally is with all primitive peoples. An Indian woman has been known to give birth to a child, walk half a mile to a stream, step into it and wash both herself and the new-born babe, then return to her camp, put her child in a yakia, or basket cradle-carrier, sling it over her back, and start on a four or five mile journey, on foot, up the rocky and steep sides of a canyon.

A singular custom prevailed among these people, not uncommon elsewhere. The men, when their wives were suffering their accouchement, would abstain from all flesh and fish, refrain from smoking and all diversions, and stay within the Kish, or hut, from fifteen to twenty days.

The god of the San Juan Indians was Chinigchinich, and it is possible, from similarity in the ways of appearing and disappearing, that he is the monster Tauguitch of the Sabobas and Cahuillas described in The Legend of Tauguitch and Algoot.[3] This god was a queer compound of goodness and evil, who taught them all the rites and ceremonies that they afterwards observed.

THE MISSIONS FOUNDED BY PADRE JUNIPERO SERRA

San Diego Mission founded, Serra was impatient to have work begun elsewhere. Urging the governor to go north immediately, he rejoiced when Portolá, Crespí, Rivera, and Pages started, with a band of soldiers and natives. They set out gaily, gladly. They were sure of a speedy journey to the Bay of Monterey, discovered by Cabrillo, and seen again and charted by Vizcaino, where they were to establish the second Mission.

Strange to say, however, when they reached Monterey, in the words of Scripture, "their eyes were holden," and they did not recognize it. They found a bay which they fully described, and while we to-day clearly see that it was the bay they were looking for, they themselves thought it was another one. Believing that Vizcaino had made an error in his chart, they pushed on further north. The result of this disappointment was of vast consequence to the later development of California, for, following the coast line inland, they were bound to strike the peninsula and ultimately reach the shores of what is now San Francisco Bay. This was exactly what was done, and on November 2, 1769, one of Portolá's men, ascending ahead of the others to the crest of a hill, caught sight of this hitherto unknown and hidden body of water. How he would have shouted had he understood! How thankful and joyous it would have made Portolá and Crespí and the others. For now was the discovery of that very harbor that Padre Serra had so fervently hoped and prayed for, the harbor that was to secure for California a Mission "for our father Saint Francis." Yet not one of them either knew or seemed to comprehend the importance of that which their eyes had seen. Instead, they were disheartened and disappointed by a new and unforeseen obstacle to their further progress. The narrow channel (later called the Golden Gate by Frémont), barred their way, and as their provisions were getting low, and they certainly were much further north than they ought to have been to find the Bay of Monterey, Portolá gave the order for the return, and sadly, despondently, they went back to San Diego.

On the march south, Portolá's mind was made up. This whole enterprise was foolish and chimerical. He had had enough of it. He was going back home, and as the "San Antonio" with its promised supplies had not yet arrived, and the camp was almost entirely out of food, he announced the abandonment of the expedition and an immediate return to Lower California.

Now came Serra's faith to the fore, and that resolute determination and courage that so marked his life. The decision of Portolá had gone to his heart like an arrow. What! Abandon the Missions before they were fairly begun? Where was their trust in God? It was one hundred and sixty-six years since Vizcaino had been in this port, and if they left it now, when would another expedition be sent? In those years that had elapsed since Vizcaino, how many precious Indian souls had been lost because they had not received the message of salvation? He pleaded and begged Portolá to reconsider. For awhile the governor stood firm. Serra also had a strong will. From a letter written to Padre Palou, who was left behind in charge of the Lower California Missions, we see his intention: "If we see that along with the provisions hope vanishes, I shall remain alone with Father Juan Crespí and hold out to the last breath."

With such a resolution as this, Portolá could not cope. Yielding to Serra's persuasion, he consented to wait while a novena (a nine days' devotional exercise) was made to St. Joseph, the holy patron of the expedition. Fervently day by day Serra prayed. On the day of San José (St. Joseph) a high mass was celebrated, and Serra preached. On the fourth day the eager watchers saw the vessel approach. Then, strange to say, it disappeared, and as the sixth, seventh and eighth days passed and it did not reappear again, hope seemed to sink lower in the hearts of all but Serra and his devoted brother Crespí. On the ninth and last day--would it be seen? Bowing himself in eager and earnest prayer Serra pleaded that his faith be not shamed, and, to his intense delight, doubtless while he prayed, the vessel sailed into the bay.

Joy unspeakable was felt by every one. The provisions were here, the expedition need not be abandoned; the Indians would yet be converted to Holy Church and all was well. A service of thanksgiving was held, and happiness smiled on every face.

With new energy, vigor, and hope, Portolá set out again for the search of Monterey, accompanied by Serra as well as Crespí. This time the attempt was successful. They recognized the bay, and on June 3, 1770, a shelter of branches was erected on the beach, a cross made ready near an old oak, the bells were hung and blessed, and the services of founding began. Padre Serra preached with his usual fervor; he exhorted the natives to come and be saved, and put to rout all infernal foes by an abundant sprinkling of holy water. The Mission was dedicated to San Carlos Borromeo.

Thus two of the long desired Missions were established, and the passion of Serra's longings, instead of being assuaged, raged now all the fiercer. It was not long, however, before he found it to be bad policy to have the Missions for the Indian neophytes too near the presidio, or barracks for the soldiers. These latter could not always be controlled, and they early began a course which was utterly demoralizing to both sexes, for the women of a people cannot be debauched without exciting the men to fierce anger, or making them as bad as their women. Hence Serra removed the Missions: that of San Diego six miles up the valley to a point where the ruins now stand, while that of San Carlos he re-established in the Carmelo Valley.

The Mission next to be established should have been San Buenaventura, but events stood in the way; so, on July 14, 1771, Serra (who had been zealously laboring with the heathen near Monterey), with eight soldiers, three sailors, and a few Indians, passed down the Salinas River and established the Mission of San Antonio de Padua. The site was a beautiful one, in an oak-studded glen, near a fair-sized stream. The passionate enthusiasm of Serra can be understood from the fact that after the bells were hung from a tree, he loudly tolled them, crying the while like one possessed: "Come, gentiles, come to the Holy Church, come and receive the faith of Jesus Christ!" Padre Pieras could not help reminding his superior that not an Indian was within sight or hearing, and that it would be more practical to proceed with the ritual. One native, however, did witness the ceremony, and he soon brought a large number of his companions, who became tractable enough to help in erecting the rude church, barracks and houses with which the priests and soldiers were compelled to be content in those early days.