The Old Franciscan Missions Of California Part 19

To-day, the total Indian population of Southern California is reported as between two and three thousand. It is not increasing, and it is good for the race that it is not. Until the inc.u.mbency by W.A. Jones of the Indian Commissionership in Washington, there seems to have been little or no attempt at effective protection of the Indians against the land and other thefts of the whites. The facts are succinctly and powerfully stated by Helen Hunt Jackson in her report to the government, and in her _Glimpses of California and the Missions_. The indictment of churches, citizens, and the general government, for their crime of supineness in allowing our acknowledged wards to be seduced, cheated, and corrupted, should be read by every honest American; even though it make his blood seethe with indignation and his nerves quiver with shame.

In my larger work on this subject I published a table from the report of the agent for the "Mission-Tule" Consolidated Agency, which is dated September 25, 1903.

This is the official report of an agent whom not even his best friends acknowledge as being over fond of his Indian charges, or likely to be sentimental in his dealings with them. What does this report state? Of twenty-eight "reservations"--and some of these include several Indian villages--it announces that the lands of eight are yet "not patented."

In other words, that the Indians are living upon them "on sufferance."

Therefore, if any citizen of the United States, possessed of sufficient political power, so desired, the lands could be restored to the public domain. Then, not even the United States Supreme Court could hold them for the future use and benefit of the Indians.

On five of these reservations the land is "desert," and in two cases, "subject to intense heat" (it might be said, to 150 degrees, and even higher in the middle of summer); in one case there is "little water for irrigation."

In four cases it is "poor land," with "no water," and in another instance there are "worthless, dry hills;" in still another the soil is "almost worthless for lack of water!"

In one of the desert cases, where there are five villages, the government has supplied "water in abundance for irrigation and domestic use, from artesian wells." Yet the land is not patented, and the Indians are helpless, if evicted by resolute men.

At Cahuilla, with a population of one hundred fifty-five, the report says, "mountain valley; stock land and little water. Not patented."

At Santa Isabel, including Volcan, with a population of two hundred eighty-four, the reservation of twenty-nine thousand eight hundred forty-four acres is patented, but the report says it is "mountainous; stock land; no water."

At San Jacinto, with a population of one hundred forty-three, the two thousand nine hundred sixty acres are "mostly poor; very little water, and not patented."

San Manuel, with thirty-eight persons, has a patent for six hundred forty acres of "worthless, dry hills."

Temecula, with one hundred eighty-one persons, has had allotted to its members three thousand three hundred sixty acres, which area, however, is "almost worthless for lack of water."

Let us reflect upon these things! The poor Indian is exiled and expelled from the lands of his ancestors to worthless hills, sandy desert, grazing lands, mostly poor and mountainous land, while our powerful government stands by and professes its helplessness to prevent the evil.

These discouraging facts are enough to make the just and good men who once guided the republic rise from their graves. Is there a remnant of honor, justice, or integrity, left among our politicians?

There is one thing this government should have done, could have done, and might have done, and it is to its discredit and disgrace that it did not do it; that is, when the treaty of Guadalupe Hidalgo transferred the Indians from the domination of Mexico to that of the United States, this government "of, for, and by" the people, should have recognized the helplessness of its wards and not pa.s.sed a law of which they could not by any possibility know, requiring them to file on their lands, but it should have appointed a competent guardian of their moral and legal rights, taking it for granted that _occupancy of the lands of their forefathers would give them a legal t.i.tle which would hold forever against all comers_.

In all the Spanish occupation of California it is doubtful whether one case ever occurred where an Indian was driven off his land.

In rendering a decision on the Warner's Ranch Case the United States Supreme Court had an opportunity offered it, once for all to settle the status of all American Indians. Had it familiarized itself with the laws of Spain, under which all Spanish grants were made, it would have found that the Indian was always considered first and foremost in all grants of lands made. He must be protected in his right; it was inalienable. He was helpless, and therefore the officers of the Crown were made responsible for his protection. If subordinate officers failed, then the more urgent the duty of superior officers. Therefore, even had a grant been made of Warner's Ranch in which the grantor purposely left out the recognition of the rights of the Indians, the highest Spanish courts would not have tolerated any such abuse of power. This was an axiom of Spanish rule, shown by a hundred, a thousand precedents. Hence it should have been recognized by the United States Supreme Court. It is good law, but better, it is good sense and common justice, and this is especially good when it protects the helpless and weak from the powerful and strong.

In our dealings with the Indians in our school system, we are making the mistake of being in too great a hurry. A race of aborigines is not raised into civilization in a night. It will be well if it is done in two or three generations.

Contrast our method with that followed by the padres. Is there any comparison? Yes! To our shame and disgrace. The padres kept fathers and mothers and children together, at least to a reasonable degree. Where there were families they lived--as a rule--in their own homes near the Missions. Thus there was no division of families. On the other hand, we have wilfully and deliberately, though perhaps without _malice aforethought_ (although the effect has been exactly the same as if we had had malice), separated children from their parents and sent them a hundred, several hundred, often two or three _thousand_ miles away from home, there to receive an education often entirely inappropriate and incompetent to meet their needs. And even this sending has not always been honorably done. _Vide_ the United States Indian Commissioner's report for 1900. He says:

"These pupils are gathered from the cabin, the wickiup, and the tepee. _Partly by cajolery and partly by threats; partly by bribery and partly by fraud; partly by persuasion and partly by force_, they are induced to leave their homes and their kindred to enter these schools and take upon themselves the outward semblance of civilized life. They are chosen not on account of any particular merit of their own, not by reason of mental fitness, but solely because they have Indian blood in their veins. Without regard to their worldly condition; without any previous training; without any preparation whatever, they are transported to the schools--sometimes thousands of miles away--without the slightest expense or trouble to themselves or their people.

"The Indian youth finds himself at once, as if by magic, translated from a state of poverty to one of affluence. He is well fed and clothed and lodged. Books and all the accessories of learning are given him and teachers provided to instruct him. He is educated in the industrial arts on the one hand, and not only in the rudiments but in the liberal arts on the other. Beyond the three r's he is instructed in geography, grammar, and history; he is taught drawing, algebra and geometry, music and astronomy and receives lessons in physiology, botany, and entomology. Matrons wait on him while he is well, and physicians and nurses attend him when he is sick. A steam laundry does his washing, and the latest modern appliances do his cooking. A library affords him relaxation for his leisure hours, athletic sports and the gymnasium furnish him exercise and recreation, while music entertains him in the evening. He has hot and cold baths, and steam heat and electric light, and all the modern conveniences. All the necessities of life are given him, and many of the luxuries. All of this without money and without price, or the contribution of a single effort of his own or of his people. His wants are all supplied almost for the wish. The child of the wigwam becomes a modern Aladdin, who has only to rub the government lamp to gratify his desires.

"Here he remains until his education is finished, when he is returned to his home--which by contrast must seem squalid indeed--to the parents whom his education must make it difficult to honor, and left to make his way against the ignorance and bigotry of his tribe. Is it any wonder he fails? Is it surprising if he lapses into barbarism? Not having earned his education, it is not appreciated; having made no sacrifice to obtain it, it is not valued. It is looked upon as a right and not as a privilege; It is accepted as a favor to the government and not to the recipient, and the almost inevitable tendency is to encourage dependency, foster pride, and create a spirit of arrogance and selfishness. The testimony on this point of those closely connected with the Indian employees of the service would, it is believe, be interesting."

So there the matter stands. Nothing of any great importance was really done to help the Indians except the conferences at Mohonk, N.Y., until, in 1902, the Sequoya League was organized, composed of many men and women of national prominence, with the avowed purpose "to make better Indians." In its first p.r.o.nunciamento it declared:

"The first struggle will be not to arouse sympathy but to inform with slow patience and long wisdom the wide-spread sympathy which already exists. We cannot take the Indians out of the hands of the National Government; we cannot take the National Government into our own hands. Therefore we must work with the National Government in any large plan for the betterment of Indian conditions.

"The League means, in absolute good faith, not to fight, but to a.s.sist the Indian Bureau. It means to give the money of many and the time and brains and experience of more than a few to honest a.s.sistance to the Bureau in doing the work for which it has never had either enough money or enough disinterested and expert a.s.sistance to do in the best way the thing it and every American would like to see done."

CHAPTER x.x.xIII

MISSION ARCHITECTURE

The question is often asked: Is there a Mission architecture? It is not my intention here to discuss this question _in extenso_, but merely to answer it by asking another and then making an affirmation. What is it that const.i.tutes a style in architecture? It cannot be that every separate style must show different and distinct features from every other style. It is not enough that in each style there are specific features that, when combined, form an appropriate and harmonious relationship that distinguishes it from every other combination.

As a rule, the Missions were built in the form of a hollow square: the church representing the _fachada_, with the priests' quarters and the houses for the Indians forming the wings. These quarters were generally colonnaded or cloistered, with a series of semicircular arches, and roofed with red tiles. In the interior was the _patio_ or court, which often contained a fountain and a garden. Upon this _patio_ opened all the apartments: those of the fathers and of the majordomo, and the guest-rooms, as well as the workshops, schoolrooms and storehouses.

One of the strongest features of this style, and one that has had a wide influence upon our modern architecture, is the stepped and curved sides of the pediment.

This is found at San Luis Rey, San Gabriel, San Antonio de Padua, Santa Ines, and at other places. At San Luis Rey, it is the dominant feature of the extension wall to the right of the _fachada_ of the main building.

On this San Luis pediment occurs a lantern which architects regard as misplaced. Yet the fathers' motive for its presence is clear: that is, the uplifting of the Sign whereby the Indians could alone find salvation.

Another means of uplifting the cross was found in the domes--practically all of which were terraced--on the summits of which the lantern and cross were placed.

The careful observer may note another distinctive feature which was seldom absent from the Mission domes. This is the series of steps at each "corner" of the half-dome. Several eminent architects have told me that the purpose of these steps is unknown, but to my simple lay mind it is evident that they were placed there purposely by the clerical architects to afford easy access to the surmounting cross; so that any accident to this sacred symbol could be speedily remedied. It must be remembered that the fathers were skilled in reading some phases of the Indian mind. The knew that an accident to the Cross might work a complete revolution in the minds of the superst.i.tious Indians whose conversion they sought. Hence common, practical sense demanded speedy and easy access to the cross in case such emergency arose.

It will also be noticed that throughout the whole chain of Missions the walls, piers and b.u.t.tresses are exceedingly solid and ma.s.sive, reaching even to six, eight, ten and more feet in thickness. This was undoubtedly for the purpose of counteracting the shaking of the earthquakes, and the effectiveness of this method of building is evidenced by the fact that these old adobe structures still remain (even though some are in a shattered condition, owing to their long want of care) while later and more pretentious buildings have fallen.

From these details, therefore, it is apparent that the chief features of the Mission style of architecture are found to be as follows:

1. Solid and ma.s.sive walls, piers and b.u.t.tresses.

2. Arched corridors.

3. Curved pedimented gables.

4. Terraced towers, surmounted by a lantern.

5. Pierced Campanile, either in tower or wall.

6. Broad, unbroken, mural ma.s.ses.

7. Wide, overhanging eaves.

8. Long, low, sloping roofs covered with red clay tiles.

9. Patio, or inner court.

In studying carefully the whole chain of Missions in California I found that the only building that contains all these elements in harmonious combination is that of San Luis Rey. Hence it alone is to be regarded as the typical Mission structure, all the others failing in one or more essentials. Santa Barbara is spoiled as a pure piece of Mission architecture by the introduction of the Greek engaged columns in the _fachada._ San Juan Capistrano undoubtedly was a pure "type" structure, but in its present dilapidated condition it is almost impossible to determine its exact appearance.

San Antonio de Padua lacks the terraced towers and the pierced campanile. San Gabriel and Santa Ines also have no towers, though both have the pierced campanile. And so, on a.n.a.lysis, will all the Missions be found to be defective in one or more points and therefore not ent.i.tled to rank as "type" structures.

As an offshoot from the Mission style has come the now world-famed and popular California bungalow style, which appropriates to itself every architectural style and no-style known.

But California has also utilized to a remarkable degree in greater or lesser purity the distinctive features of the Mission style, as I have above enumerated them, in modern churches, hospitals, school-houses, railway depots, warehouses, private residences, court-houses, libraries, etc.

[Ill.u.s.tration: HIGH SCHOOL, RIVERSIDE, CALIF. In modern Mission architecture.]