In 1597, Juan de Onate led a colony to the Northern Rio Grande and founded San Gabriel, the first Spanish post in that quarter. Eight Franciscans had set out with him under Father Roderic Duran, but as the latter returned with a part of the forces, the other missionaries proceded with Father Alonzo Martinez as commissary or superior.

For a year Onate was engaged in establishing his post and exploring the country; the missionaries on their sides. investigating the manners, customs, language and religion of the people. Having in addition to the knowledge already acquired of their mechanical arts and singular dwellings, sought to unravel their theology, they found great difficulty. All were very loth to speak at any length on the point. They learned, however, that they adored principally three demons, or rather sought to propitiate them, especially in time of drought. These deities were called Cecapo, Cacina and Homace; to the first of whom a temple was raised some ten feet wide and twice as deep. At the end sat the idol of stone or clay, representing the God bearing some eggs in one hand and some ears of maize in the other. In this temple an old woman presided as priestess, and directed the ceremonies by which the natives implored rain, a blessing the more necessary as the streams frequently run dry.* At the close of a year Onate wished to send a report of his proceedings to Mexico. To bear the dispatches and to urge the dispatch of reinforcements, he selected the commissary, Father Martinez, who set out with Father Christopher Salezar and the lay brother Peter de Vergara; but on the way Father Christopher died and was buried under a tree in the wilderness.

The account brought by Father Martinez induced the provincial to send new missionaries, and as Martinez was unable to return, Father John de Escalona, a man of great

These missionaries, who in after years had gone further north, were cut off by the Indians between 1650 and 1680 and none of them returned. More than a century later 'n 1781 an expedition accompanied by Jesuit missionaries set out for this region from Santa Fe, New Mexico, but did not return

virtue and sanctity, was chosen commissary in his stead and set out with several Fathers of his order. Meanwhile, Onate with Father Francis de Melasco and a lay brother struck farther into the country, but without effecting any good.

There is extant a letter of Father Escalona dated in 1601, in which he speaks despondingly of the Indian mission and of the little good which he and his associates had been as yet able to do, from the manner in which Onate controlled and interrupted their labors.

His superiors did not, however, share his despondency. They sent out six new missionaries under Father Francis de Escobar, now appointed successor to Escalona. Under this enterprising missionary the Church took new life. The missionaries already there, Escalona, Francis de San Miguel, Francis de Zamorra, Lopez Inquierdo, Gaston de Peralta, skilled in all the accessories needed - a knowledge of the language and people and a sort of naturalization among them, soon made rapid progress. By the year 1608, when Father Escobar was at last allowed to resign his post as commissary, the missionaries in New Mexico had baptized eight thousand of the people. His successor, Father Alonzo Peinado, was no less skillful as a director, or successful as a missionary. Gradually the Cross advanced from town to town, and in all won votaries, who had at last forsaken Cocapo to worship Christ.

Of the state of the mission in 1626, less than thirty years after its foundation, we have a detailed account in a memoir addressed to the Spanish Court by Father Benavides, one of the apostles of New Mexico. A mission had just then been established at Socorro, making the twenty-seventh in New Mexico. Several of these stations possessed large and beautiful churches. At Queresall many were baptized, and many at other towns. There were residences or convents at Antonio or Seneca, Socorro, Pilebo, Sevilletta, St. Francis and Isletta, among the Topiras, the Teoas, the Picuries and at Zuni, while Santa Fe, Pecos, St. Joseph or Hemes and the Queres

could boast their sumptuous churches; and missionaries were residing not only in the different missions of Zuni, but in Acoma, which had so often been reddened with Spanish blood. So rapid had been the progress of Christianity and civilization on the Rio Grande, that the Indians or Pueblos, as they began to be called, could read and write there before the Puritans were established on the shores of New England.

CHAPTER VI.

RETROSPECT OF THE SPANISH MISSIONS.

The mode of erecting a mission was somewhat peculiar. The priest generally accompanied an expedition, the leader of which represented the Spanish sovereign, and in his name took possession of the new country. As the formalities used on such occasions had a beautiful religious interest, they are here given in detail:

The locality was taken possession of by the lay authority, a tent was erected as a temporary chapel, the Fathers in procession proceeded to bless the place and the chapel on whose point a crucifix or simple wooden cross was raised. The holy sacrifice was then offered up and a sermon preached on the coming and power of the Holy Ghost; the Veni Creator was sung and a Father was charged with the direction and responsibility of the mission.

The Indians were attracted by little presents. To the men and women were given small pieces of cloth, or food, and to the children small bits of sugar. They would soon gather around the missionaries when they found how good and kind they were and the priests were not slow in picking up the language. They became the fathers and instructors of the poor ignorant Indians, catechized them in the mysteries of faith, collected them into villages around the mission church and taught them to plough and cultivate the lands, to sow wheat, to grind corn to bake, how

to yoke the oxen for work, how to spin and weave their clothing, to prepare leather for hides, and instruct them in the rudiments of commerce.

The reduction plan was begun in two different modes. In Florida, the converts with Indians from other parts, were formed into villages near the Spanish settlements and were gradually trained to the usages of civilized life, and in this way a series of Christian villages spread over the country. In these the missionary had merely a spiritual power; the Indians were left free under the government of their chiefs and their progress was consequently slow. They remained to all intents a distinct class.

In New Mexico and California another system prevailed. A mission was erected, containing a church, shops, infirmaries, granaries, schools and other necessary apartments. Two missionaries with some converted Indians and a stock of cattle, agricultural implements, tools and machinery took possession and endeavored to draw some of the surrounding natives to the mission. This was done chiefly among the converted Indians. Once in the mission, the native was no longer free; under the compulsory system employed he was instructed in Christianity, accustomed to labor and, according to the ability which he displayed, applied to some trade. Each one belonged to a section governed by a chief, who led his party to church or labor and was frequently not sparing in blows in enforcing promptness. Against this the Indian first rebelled, but as all his wants were satisfied, he soon became attached to his life and would draw others of his countrymen in and easily persuade them to submit to the routine.

Many learned Spanish thoroughly and all acquired a knowledge of the Christian religion, which they faithfully practiced. Thus they gained two great benefits-peace and comfort in this life and means of attaining happiness in the next. Many writers have, however, denounced this compulsory system as one of tyranny, as degrading a noble and independent race into a herd of slaves. Religious prejudice has clearly some part in the condemnation thus