The Old Franciscan Missions Of California Part 3

Next in order, between the two Missions of San Antonio de Padua and San Luis Obispo, was that of "the most glorious prince of the heavenly militia," San Miguel. Lasuen, aided by Sitjar, in the presence of a large number of Indians, performed the ceremony in the usual form, on July 25, 1797. This Mission eventually grew to large proportions and its interior remains to-day almost exactly as decorated by the hands of the original priests.

San Fernando Rey was next established, on September 8, by Lasuen, aided by Padre Dumetz.

After extended correspondence between Lasuen and Governor Borica, a site, called by the natives _Tacayme_, was finally chosen for locating the next Mission, which was to bear the name of San Luis, Rey de Francia. Thus it became necessary to distinguish between the two saints of the same name: San Luis, Bishop (Obispo), and San Luis, King; but modern American parlance has eliminated the comma, and they are respectively San Luis Obispo and San Luis Rey. Lasuen, with the honored Padre Peyri and Padre Santiago, conducted the ceremonies on June 13, and the hearts of all concerned were made glad by the subsequent baptism of fifty-four children.

It was as an adjunct to this Mission that Padre Peyri, in 1816, founded the chapel of San Antonio de Pala, twenty miles east from San Luis Rey: to which place were removed the Palatingwas, or Agua Calientes, evicted a few years ago from Warner's Ranch. This chapel has the picturesque _campanile_, or small detached belfry, the pictures of which are known throughout the world.

With the founding of San Luis Rey this branch of the work of President Lasuen terminated. Bancroft regards him as a greater man than Serra, and one whose life and work ent.i.tle him to the highest praise. He died at San Carlos on June 26, 1803, and was buried by the side of Serra.

CHAPTER V

THE FOUNDING OF SANTA INeS, SAN RAFAEL AND SAN FRANCISCO SOLANO

Estevan Tapis now became president of the Missions, and under his direction was founded the nineteenth Mission, that of Santa Ines, virgin and martyr. Tapis himself conducted the ceremonies, preaching a sermon to a large congregation, including Commandant Carrillo, on September 17, 1804.

With Lasuen, the Mission work of California reached its maximum power.

Under his immediate successors it began to decline. Doubtless the fact that the original chain was completed was an influence in the decrease of activity. For thirteen years there was no extension. A few minor attempts were made to explore the interior country, and many of the names now used for rivers and locations in the San Joaquin Valley were given at this time. Nothing further, however, was done, until in 1817, when such a wide-spread mortality affected the Indians at the San Francisco Mission, that Governor Sola suggested that the afflicted neophytes be removed to a new and healthful location on the north sh.o.r.e of the San Francis...o...b..y. A few were taken to what is now San Rafael, and while some recovered, many died. These latter, not having received the last rites of religion, were subjects of great solicitude on the part of some of the priests, and, at last, Father Taboada, who had formerly been the priest at La Purisima Concepcion, consented to take charge of this branch Mission. The native name of the site was _Nanaguani_. On December 14, Padre Sarria, a.s.sisted by several other priests, conducted the ceremony of dedication to San Rafael Arcangel. It was originally intended to be an _asistencia_ of San Francisco, but although there is no record that it was ever formally raised to the dignity of an independent Mission, it is called and enumerated as such from the year 1823 in all the reports of the Fathers. To-day, not a brick of its walls remains; the only evidence of its existence being the few old pear trees planted early in its history.

There are those who contend that San Rafael was founded as a direct check to the southward aggressions of the Russians, who in 1812 had established Fort Ross, but sixty-five miles north of San Francisco.

There seems, however, to be no recorded authority for this belief, although it may easily be understood how anxious this close proximity of the Russians made the Spanish authorities.

They had further causes of anxiety. The complications between Mexico and Spain, which culminated in the independence of the former, and then the establishment of the Empire, gave the leaders enough to occupy their minds.

The final establishment took place in 1823, without any idea of founding a new Mission. The change to San Rafael had been so beneficial to the sick Indians that Canon Fernandez, Prefect Payeras, and Governor Arguello decided to transfer bodily the Mission of San Francisco from the peninsula to the mainland north of the bay, and make San Rafael dependent upon it. An exploring expedition was sent out which somewhat carefully examined the whole neighborhood and finally reported in favor of the Sonoma Valley. The report being accepted, on July 4, 1823, a cross was set up and blessed on the site, which was named New San Francisco.

Padre Altimira, one of the explorers, now wrote to the new padre presidente--Senan--explaining what he had done, and his reasons for so doing; stating that San Francisco could no longer exist, and that San Rafael was unable to subsist alone. Discussion followed, and Sarria, the successor of Senan, who had died, refused to authorize the change; expressing himself astonished at the audacity of those who had dared to take so important a step without consulting the supreme government. Then Altimira, infuriated, wrote to the governor, who had been a party to the proposed removal, concluding his tirade by saying:

"I came to convert gentiles and to establish new Missions, and if I cannot do it here, which, as we all agree, is the best spot in California for the purpose, I will leave the country."

Governor Arguello a.s.sisted his priestly friend as far as he was able, and apprised Sarria that he would sustain the new establishment; although he would withdraw the order for the suppression of San Rafael.

A compromise was then effected by which New San Francisco was to remain a Mission in regular standing, but neither San Rafael nor old San Francisco were to be disturbed.

Is it not an inspiring subject for speculation? Where would the modern city of San Francis...o...b.., if the irate Father and plotting politicians of those early days had been successful in their schemes?

The new Mission, all controversy being settled, was formally dedicated on Pa.s.sion Sunday, April 4, 1824, by Altimira, to San Francisco Solano, "the great apostle to the Indies." There were now two San Franciscos, de Asis and Solano, and because of the inconvenience arising from this confusion, the popular names, Dolores and Solano, and later, Sonoma, came into use.

From the point now reached, the history of the Missions is one of distress, anxiety, and final disaster. Their great work was practically ended.

CHAPTER VI

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 att.i.tude 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 sh.e.l.l "the skill with which they modelled and made their weapons, mortars, and steat.i.te _ollas_, their rude mosaics of abalone sh.e.l.ls, 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.

[2] 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 princ.i.p.al 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 sh.e.l.ls, a kind of money, which pa.s.sed 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 appet.i.tes. 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 G.o.d 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 G.o.d was a queer compound of goodness and evil, who taught them all the rites and ceremonies that they afterwards observed.

[3] See Folk Lore Journal, 1904.

Many of the men and a few women posed as possessing supernatural powers--witches, in fact, and such was the belief in their power that, "without resistance, all immediately acquiesce in their demands." They also had physicians who used cold water, plasters of herbs, whipping with nettles (doubtless the principle of the counter irritant), the smoke of certain plants, and incantations, with a great deal of general, all-around humbug to produce their cures.

But not all the medicine ideas and methods of the Indians were to be cla.s.sed as humbug. Dr. Cephas L. Bard, who, besides extolling their temescals, or sweat-baths, their surgical abilities, as displayed in the operations that were performed upon skulls that have since been exhumed; their hygienic customs, which he declares "are not only commendable, but worthy of the consideration of an advanced civilization,"

states further:

"It has been reserved for the California Indian to furnish three of the most valuable vegetable additions which have been made to the Pharmacopoeia during the last twenty years.