San Antonio, Texas - History (part 2 of 3)

It was a round structure built of stakes thatched over with grass and about twenty varas high. It had no windows, daylight entering through the door only. In the middle of the house was the fire which was never extinguished by day or by night, and over the door on the inner side was a little superstructure of rafters very prettily arranged. Ranged around one-half of the house, inside, were ten beds; these beds consisted of a rug made of reeds, laid on f our Jorked sticks. Over the rug the Indians spread buffalo skins on which they slept. At the head and foot of the bed was attached another carpet forming a sort of arch, which, lined with a very brilliantly colored piece of reed matting made what bore some resemblance to a very pretty alcove. In the other half of the house where there were no beds, there were some shelves about two varas high,, and on them were ranged large round baskets made of reeds, in which they kept their corn, nuts, acorns, beans, etc. There was also a row of very large earthen pots like the Mexican water jars, these pots being used only to make the atole* when there was a large crowd on the occasion of some ceremony; with the pots were six wooden mortars for pounding the corn in rainy weather, (in fair weather it was ground in the courtyard). After examining the governor's house they were seated outside in the patio and served with a lunch consisting of tamales with nuts, pinole, very well prepared, and corn cooked with frijoles, and ground nuts. Father Manzanet* says: "Soon I noticed outside the patio, opposite the door of the governor's house, another long building in which no inmates could be seen. I asked who dwelt therein, or what purpose it served, and was told that the captains were lodged in that house when

*The quotations from Manzanet are taken from a "Letter of Fray Damian Manzanet to Don Carlos de Siguenza," 1690, published by the Texas State Historical Association, in Quarterly, Vol. II. 254- 312. The original manuscript is the property of the Agricultural and Mechanical College of Texas.

the governor called them to a meeting. On the other side I saw yet another and smaller vacant house, and upon my inquiring about this one they answered that in the smaller house the pages of the captains were lodged, for there is a law providing that each captain shall bring his page when the governor assembles the captains, and they observe this custom. As soon as they arrive they are lodged in that house, and for each one is laid a large brightly colored reed mat, on which they sleep, with a bolster made of painted reeds at the head; and when they return home, each page carries with him his mat and pillow. While they attend the meeting th* governor provides them with food, until he sends them home.

"The following are the domestic arrangements in the governor's house: each week ten Indian women undertake the house-work; each day at sunrise these women come laden with firewood, sweep out the courtyard and the house, carry water from a brook at some distance - (for this water is very good, and though the river is close by, its water is not as good as that of the brook) - and grind corn for the atole, tamales and pinole. Each one of the women goes home for the night, returning to the governor's house next morning.

"As to whether the priests should live in the governor's house, using the Frenchman as an interpreter, I told the governor, with many kind expressions, that his house was very fine, and that I heartily appreciated his desire to have the priests in his household, but that since we had to build a house for the celebration of mass, it might be well to build likewise a dwelling for the priests, because they must needs live near the church. Thereupon the governor said that we could build the house I asked for in the most suitable place, that he would show us the village and that next day we went with the governor, who took us to the place the French had 'selected for ftheir Settlement, pleasantly and favorably situated on the river banks.

"The next morning I went out with Capt. Alonso de Leon a little way, and found a delightful spot close to the brook, fine woods, with plum trees like those in Spain. And soon afterwards, on the same day, they began to feel trees and cart the wood, and within three days we had a roomy dwelling and a church wherein to say mass. Very reverently we set in front of the church a very high cross of carved wood.

"On the feast of Corpus Christi mass was sung, and before mass we had a procession with the blessed sacrament exposed, a large concourse of Indians being assembled, for we had notified them the day before. The soldiers had been given leave to fire as many salutes as they could during the procession, at the elevation, and at the close of mass, and it was the will of the Divine MJajesty that in that solitude we should celebrate a memorable feast, which was rendered a source of great consolation by our being able to carry the blessed sacrament exposed and to walk in procession as Christian Catholics are wont to do. After mass we hoisted in the name of His Majesty the royal standard bearing one one side the picture of Christ crucified, and on the other that of the Virgin of Guadalupe. A royal salute was fired, and we sang the Te Deum Laudamus in thanksgiving.

"These Tejas Indians have always had among them an old Indian who was their minister, and presented their offerings to God. They observed the custom never to taste any eatable without first taking a portion of it to their minister for sacrifice; they did this with the produce of their lands - as corn, beans, watermelons, and squashes - as well as with the buffalo meat they obtained by hunting. Their minister had a house reserved for the sacrifices, and when they entered therein they behaved very reverentially, particularly during a sacrifice. They never sacrificed to idols, but only to Him

"The captains as well as the governor himself, all treat this minister with much consideration, and in order to induce him to visit us, as well as to avoid hurting his feelings, the governor sent out the captains with orders to do honor to the Indian priest and bring him with them. They went, and during three days and nights they entertained him with songs and dances, as is their custom, and when they returned home, he accompanied them. They arrived at noon, just as we were about to have dinner. Since I was eager to see the ceremonies of these people, I suggested that we should wait for that priest of theirs and ask him to eat at our table. He came advancing slowly, and bearing himself with much dignity, and with him was a crowd of Indians, men, women, and children. He apeared extremely serious and reserved, and as soon as he reached the place where we were, the governor bade him kiss our robe. This he did, and when we sat down to dinner I asked the governor to let our visitor sit by my side.

"When this Indian priest took his first mouthful, instead of asking a blessing, he made with the food, as he took it out of the dish, a sign like that of the cross, pointing, as it were, to the four winds, or cardinal points. After dinner we gave him clothing for himself and wife, and he was quite pleased.

"Later we were told by an Indian who was then with the Tejas but came from the country beyond - from Coahuila - and who spoke Mexican, that the above mentioned priest of the Tejas had told all the captains and other Tejas: "Now you will no longer heed me, for these priests who have come to you are the true priests of Ayimat Caddi" - which last name signifies, in their language, t ' The Great Captain. ' ' This was the name he gave to God, for since the only rank or title they know is that of captain, they call * ' Great Captain ' ' him whom they consider as great above all things. Similarly, in

"When the church and the dwelling intended for the priests had been finished, the soldiers carried into these buildings all that was to be left for the priests, and on the morning of the first of June, a week from the feast of Corpus Christi, we consecrated the church and celebrated mass, after which the Te Deum Laudamus was sung in thanksgiving, the soldiers firing a royal salute. The church and village were dedicated to our Holy Father, St. Francis.

1 1 After dinner on that same day our company left the place, to return hither, but I remained until the next day, when I went to join the others on the way. The night before I left the place I called on the governor, bidding him remember that he must take care of the fathers who remained there and try to cause his people to respect them and to receive the Christian doctrine. I told him the fathers would not take anything from them, nor ask them for anything, but rather help them whenever they were able. And the governor said: "I shall take care of the fathers, so that, when you return, they will have no complaint to bring against me; they are perfectly safe, and may remain." I then told him that I should be gratified if his brother and some other one of his relatives would come with me to visit our possessions and bring back numerous presents for those who remained at home, and that our great Captain the Viceroy was anxious to see them, and entertained very kindly feelings towards them. The governor then replied that his brother with two other relatives and a nephew of his would accompany me, and he thus admonished me; - "Do not permit any one to demand service from these men whom you take with you, nor to make them work." From these words of his it is evident that they have among them the idea of rank, and that they distinguish their nobles from the mass of the people.

Manzanet criticised the military officers as follows: " Evidently some of them thought that they were to be made rulers of the Tejas, and forgot His Excellency's express orders concerning the journey, which orders provided that Capt. Alonso should go as commander of the expedition that was to find out whether there were any Frenchmen in that region, and that Leon and his men should escort thither the priests who accompanied Fray Damian Manzanet. If the Tejas asked for priests and desired baptism, the priests were to remain there. And if the Tejas proved friendly and no danger was to be expected at their hands, no large garrison was to be left behind ; if, on the other hand, they proved troublesome, as many soldiers should remain as seemed needful, according to the advice andjwith the consent of Father Fray Damian Manzanet. It was not in the least necessary for the safety of the priests to leave soldiers among the Tejas, for from the very first they welcomed us with so much affection and good will, that they could hardly do enough to please us. Yet, in the face of all this, Capt. Alonso de Leon made arrangements to leave fifty men, under the command of Capt. Nicolas Prieto, an incapable and undeserving old man.

"When the time came, the captain told me of his purpose in a private interview, and I replied: - "You are under orders from His Excellency, and if you mean to consult with me, the consultation must not take place in private; call your captains and the priests, and in their presence state what you wish to offer for consideration." This reply deeply wounded Leon, for his passions and blinded him. He called the captains and I called the priests, and Capt. Alonso de Leon told us that he had planned to leave for the protection of the priests forty or fifty soldiers under a leader, and that he was holding this consultation because His Excellency had ordered that, if soldiers were to be left, it should be with my consent. To this I replied that it was not necessary to leave a military force in the district, since the people were so peaceable and so friendly. In case the priests should need assistance, I requested that three soldiers whom I thought fit for the position should stay there. If he chose to leave a greater number, well and good; but with no consent of mine, for I did not wish more than three to remain. Leon was annoyed by my proposition, so was his friend Capt. Nicolas Prieto, who was to remain as leader of the forty or fifty soldiers. However, in the end, it was arranged that the three soldiers recommended by me should remain there. They were willing to do so, and were quite content. They belonged to the Zacatecas company. Leon left for the soldiers nine of the King's horses, some firelocks, a barrel of powder and some shot, and for the priests he left twenty-six loads of flour, twenty cows, two yoke of oxen, ploughs with ploughshares, axes, spades, and other little things.

' ' On the 2nd day of June we took departure, and the priests* walked with us a little way out of the village. Then we took leave of one another with many tears of joy and gladness, for these men did not sorrow at being left behind, nay, rather, they gave thanks to God for having merited such a grace as to be called to save the souls of the heathen. We arrived at the Trinity on the 3rd of June and found this river very high. On this account we were kept for a week from crossing. Meanwhile the governor's brother was taken ill and went home.

"We followed the road by which we had come, until we reached the "rancheria" of the Emat, Toaa, Too, Cavas and other Indians, and in this "rancheria" we heard that the Indians on the coast had captured some young Frenchmen. The captain of the "rancheria" told us that although they themselves were at feud with the Indians on the coast, yet there was among them an Indian who held intercourse with those others, and if some of us desired to go and find them, this Indian would take those who wished to go. Captain Leon de-

*The President. Father Fontecuberta, Father Francisco de Jesus Maria Casanas, Father Antonio Bordoy were the priests who remained with Tejas.

cided to go with twenty men for the purpose of trying to rescue the French boys. They reached the coast of the bay and found the Indians whom they sought. These had just arrived from some other portion of the same coast, armed with lances, and soon our people began to treat with them about delivering up the French boys. The Indians were promised horses and clothing if they would consent to give up the boys, and their reply was that they would do so promptly, without causing any trouble. The soldiers then began to enter the "ranchitos" of the Indians, peering with too much curiosity into their belongings, and committing other acts which incensed the Indians when they found but who was guilty. Later, after the French boys had been delivered over to our men, the Indians, having grown suspicious, commenced to shoot arrows among the soldiers. Two arrows struck Capt. Leon in the side, but as he wore mail, they did not penetrate; also, the horses were shot down under two other soldiers. There were four Indians killed and two wounded, and our men took the French boys and returned to the main body of the army, which was waiting by the Guadalupe river."

' ' First, in the preceding year we had everywhere found Indians, while in the year '90 we saw not a single one, until we inspected the Bay of Espiritu Santo and entered the land of Tejas.

' ' Secondly, in the year before the soldiers all behaved in a peaceable, orderly manner, performing their duties faithfully, so that there was no disorder on the march, and no loss of horses. But in this year '90 there hardly passed a day without some one fighting, or else some officer stabbing a soldier, so that a lay brother who had come with me was generally kept busy tending the wounded. He treated them with tepid wine, which is, they say, an excellent cure for stabs in the head.

and mules that the laden mules were not missed until some article contained in their pack was needed. As to the number of horses, it was never known to the officers.

the tale bearer and excite quarrels ; so kind-hearted that only his friend Leon drank chocolate, and the others luke-warm water; so considerate of others that he got up early in the morning to drink chocolate, and would afterwards drink again with the rest; so vigilant that he would keep awake and go at midnight to steal the chocolate out of the boxes; perhaps his vigilance was the reason why, while, by order of His Excellency, Cap tin Leon should have left for the priests twelve hundredweight of chocolate and the same quantity of sugar, he left only six hundredweight of each.

"He is so compassionate towards the Indians that because he saw how poor they were, and that their only clothing was the skins of antelopes and buffaloes he endeavored to provide them in secret with the articles which His Excellency had sent for them - e. g. blankets, flannel, cloth and knives - but he arranged his almsgiving, (by first robbing the Indians of what they had,) that his gifts were equal to about one-fourth of his robberies.

"Fifth, when the Indians brought certain complaints against the soldiers for entering their houses, Captain Leon never attempted to remedy things at all. In one particular case, when the brother of the governor of the Tejas came to us, complaining that a crime had been attempted on his wife, I remonstrated with Captain Leon about his letting such misdeeds go unpunished. I urged that conduct like this would not be tolerated even among Mjoors and heretics, and should be the more severely reproved in this case because we had come among these heathen people in order to give an example of right living. But Leon did not say a word - perhaps because he feared exposure.

"For lack of more time I shall now only add that which is the most noteworthy thing of all, namely this: While we were at the Tejas village, after we had distributed clothing to the Indians and to the governor of the Tejas, the governor asked me one evening for a piece of blue baize to make a shroud in which to bury his mother when she died; I told him that cloth would be more suitable, and he answered that he did not want any color other than blue. I then asked him what mysterious reason he had for preferring the blue color, and in reply he said that they were very fond of that color., particularly for burial clothes, because in times past they had been visited frequently by a very beautiful woman, who used to come down from the hills, dressed in blue garments, and that they wished to do as that woman had done. On my asking whether that had been long since, the governor said it had been before his time, but his mother, who was aged, had seen that woman, as had also the other old people. From this it is easily to be seen that they referred to the Madre Maria de Jesus de Agreda, who was very frequently in those regions, as she herself acknowledged to the Father Custodian of New Mexico, her last visit having been made in 1631, this last fact being evident from her own statement made to the said Father Custodian of New Mlexico."

When the military expedition withdrew, three priests were left alone in the wilds of Texas to tell the Indians of the true God. Father Fontecuberta, Father Francisco de Jesus Maria Casanas, and Father Antonio. Bordoy, went to work with a will to master the Indian dialects and instruct the Indians. In a few months Father Casanas established a second mission a few miles north from Mission San Francisco, on the Neches River, and called it El Santisimo Nombre de Maria. The labors of the Fathers were not entirely without reward, since they induced a number of Indians to receive baptism, among them being the Chenisi, the virtual head of the Tejas (Hasinai) tribes. There were innumerable discourage- ments however; the conduct of the soldiers, privates, and that of most of the officers who had accompanied the expedition into the Tejas country, had gone far to undo the good impression the Fathers made. The story of the outrageous conduct of the military in the other Indian rancherias, on their return trip to MIexico, reported by the Chief's relatives who journeyed with them part way, made the majority of the Indians suspicious of the good intentions of the Spaniards.

No provisions or assistance reached these good Fathers far in the interior of Texas, until August 4, 1691, when another expedition, commanded by the Governor of Coahuila and Texas, Don Domingo Teran de los Rios entered the Tejas country, commissioned to enlarge the missions already established and found eight others among the Tejas, the Cadodachos, and those near the Guadalupe. The Spaniards then learned that the President of the Missions, Father Fontecuberta, had died of some dreadful sickness which had carried off in a single month three hundred of the tribe immediately surrounding the Mission of San Francisco; and of the Tejas, or Hasinai tribes or confederacy, more than three thousand had died during the year 1690-1691. This expedition did little of anything it was sent out to do, and failed to accomplish any lasting good to the missions, in fact, it went far to lessen the respect of the Indians for the Spanish, and while the former still professed good will toward the Spanish, to secure the presents brought for them, they were constantly pilfering from the. mission, and stealing and killing animals, and this began before the departure of Teran. At the suggestion of their "medicine men," they attributed the disease and deaths among them to the influence of the new religion that many of them had professed, and they began to rebel against it, and use threats against the Spanish. These difficulties were aggravated by the harshness and evil conduct of the soldiers in their dealings with the natives. Father Francisco Casanas wrote of some of the difficulties encountered during his year and three months residence at Mission San Francisco, and made various suggestions to the authorities. He explained the many superstitions of the Indians: the adverse influence of the "medicine men": the evil conduct of the soldiers who had been sent on the expeditions, and of those who had been left to guard the missions: the stupendous task of learning the many languages or dialects, without a knowledge of which it was almost impossible to make the Indians understand. He advised that a strong garrison be left with each mission but that the soldiers who formed the garrison should be exemplary married men only; that they should have their families with them, and thus form villages around the missions as examples of -what was meant by a village. "In order to convert the Indians," he said, "the Spaniards must set them a good example, and so I beg, your Excellency, to consider and plan how this work, so pleasing to the Lord, may not be lost through the sending of criminals from the prisons, vagabonds and unmarried, who if they were turned loose among Christians would do harm, and here, by their depraved lives and atrocities committed, prevent the ministers of the Lord from gathering in the fruit of these souls." For two successive years after Teran's departure the harvests were destroyed by drouth; the cattle became afflicted with some disease and most of them died; the others were stolen by the Indians; the soldiers at the mission became unruly and offensive; and the savages grew constantly more threatening.

In 1693, fresh supplies were sent out to the mission, and the missionaries again sent letters back describing conditions and setting forth their needs, asking for a sufficient number of soldiers, of the right kind, to protect the priests from violence; but the government did nothing. There was no longer fear of French encroachment, and the authorities ordered the abandonment of the missions and instructed the priests to retire. On the night of October 25, 1693, the priests buried the bells and such other property as they could not take with them, and left the mission for their return to Coahuila. The Indians missed them, and followed in large numbers, overtaking them and with prayers and tears besought them to remain with them. Father Hidalgo promised to do so, and later returned and lived among the Hasinai (Tejas) for many years. Captain Urrutia also remained with some others.

Father Hidalgo and the other missionaries who thus wandered among the Indians, here and there, seeking to save souls, were left by the government to brave the wilds of Texas alone, to starve or find food, to remain or leave as necessity demanded. As soon as danger from French aggression was removed the King's representatives seem to have forgotten the souls of the Indians, and the instructions of His Majesty.

Interest in the Texas missions was, however, suddenly reawakened by renewal of French activities, in 1715. When it was seen with what ease Saint Denis apeared at San Juan Bautista del Rio Grande, the Spanish were aroused from their lethargy. Saint-Denis plausibly stated that he had entered Texas to buy stock from the missions, which he believed to be still in existence, and that when the Indians found that he was going on to seek -the Spanish, they immediately requested him to petition, in their name, that the missionaries be sent back to them. The petition of the Indians was acted upon promptly and favorably, nine missionaries agreeing to go, and Domingo Ramon was appointed to lead a company of twenty-five soldiers to assist the nine missionaries at the missions. They reached the Tejas, June 26, 1716, and were joyfully received, the Indians chanting the calumet of welcome . to them. The first mission, San Francisco de los Tejas was re-established a little further inland - east of the Neches River near the large mounds. A wooden Church was erected with a thatched roof. The mission had its banner with its name emblazoned on it, and all the requisites for divine service in the chapel. In the Hasinai nation, La Purisma Concepcion was founded, Father Ysidro Espinosa taking charge on July 7th. The Zacatecan Fathers took possession of Nuestra Senora de Guadalupe, among the Nacogdoches Indians, on the 9th of July. On the 10th of the same month, ten leagues to the north of Mission Concepcion, Mission San Jose was founded.*

Saint-Denis wielded a strong and beneficial influence over the Indians and therefore obtained the highest regard of the missionaries, and since he had married into the family of Ramon, and was in Spanish pay, at that time, many esteemed him as a suitable person to be placed in charge of the frontier. The missionaries asked that Saint-Denis be appointed governor, with a view of keeping the Indians in subjection. They also clamored for people to be sent out as settlers, to teach the Indians steady habits by example, and to encourage them to adopt a settled mode of living, but nothing was done, and they were again, apparently deserted.

Be Told

In the early days of the missions of Texas there was much similarity in the daily routine, experiences and hardships of the missionaries, so that what is told of one mission or missionary may be taken, in general, as applying to all of that period, in the same section of the country, surrounded by the same conditions.

There were two colleges represented in Texas at this period - laborers for the work of the conversion of the Indians being sent from Queretaro and from Zacatecas. Father Isidro Felix de Espinosa was president in charge of those sent from Queretaro, and the Venerable Anthony Kargil was president, and in charge of the priests sent from Zacatecas, at the same time the Vener - able Anthony Margil who had founded the colleges of Queretaro and Zacatecas, as well as that of Guatamala, and who had been Guardian or head of them all - was in charge of all the missions of Texas, in general.

Father Espinosa, in 1715, says: "From the time the missionaries arrived in the Province of Texas they endured innumerable hardships, and began to sustain themselves with the bread of tears and tribulations. . .

" . . . . The first disappointment was the desertion of the soldiers who came as escorts - seven of them fled and took with them the animals that belonged to the religious.

* * The site of each mission being settled on, the religious remained alone making their straw dwellings, and as a providence for future maintenance they began an abstinence. Their dinner usually consisted of a small quantity of the vegetable purslane, gathered from the fields of the Indians, the only condiment being a little salt and pepper. The Indians occasionally brought a little meal, frijoles and fruits which served to divert rather than satisfy hunger. They rarely had a mouthful of meat - but once, when a goat broke its leg, we cut him up and lived -on the remainder for a week. Chocolate, which is usually the chief part of a dinner with us, was very scarce, and between six religious (those that were from the college of Queretero,) we had only two anobas to more, some less, they considered that they were living very pleasantly, if they did not have to pass a day without celebrating the Holy Sacrifice of the Mass, asking God for the conversion of these people.

"As the Indians were so scattered the chief endeavor of the missionaries was to persuade them to live together - and although they gave promises of doing so and planting crops, and raising their harvests, it was such a task that no minister was able to have the consolation of having all his people together. The missionaries moved to more spacious dwellings with the desire to congregate the Indians - but the land did not afford the capacity that was necessary for the number of persons - about a thousand - that were in each pueblo ..... As the Fathers knew much of the language of the country they tried to point out to the Indians their errors, showing them the darkness in which they lived, and tried to impress upon them the great importance of a belief in the one true God and three Divine Persons, and of the necessity of receiving Baptism .... Upon one occasion a priest speaking to one of their teachers, or medicine men, of his errors, after the former was well acquainted with the language, he convinced him that he had held to wrong beliefs, and not having reasons to evade the Catholic truth, the latter confessed that his religion had no more foundation that that he had inherited it from his parents - that he and the others had good hearts and that they would try to follow the teachings of the missionaries. Among the women they found more docility to be taught the truth of God's law - and so there were many women who called for and received Baptism in danger of death, and the missionaries gathered in hands full of the desired fruit, since of all who died - rarely one went without holy Baptism. That none should miss the great happiness of Baptism before dying, the missionaries made lists of the houses and ranches of the Indians with the number of adults and of children, and the names of the places, and when any Indian came to visit the Fathers, they asked him if all his family were well - and on finding out that any one was sick they promised to go to see him and this they did ; not only to console the family but principally to catechise the sick person and persuade him that he should receive holy Baptism, and although this was a very difficult thing - because many believed that the holy water shortened their lives - the zealous ministers undeceived them with plain reasons, and the sick ones moved from on High voluntarily received Baptism. It was a usual thing at times, to have epidemics among the Indians, and the most common was the flux - a bloody dysentery. In winter, they were accustomed to throw coals of fire under the bed to moderate the great rigor of the cold, having high beds and not enough buffalo robes to keep them warm. The fire supplied what they lacked in cover, but was the occasion of their sad infirmity. When the epidemic was raging - the padres would not wait to be called, but saying Mass, mounted their horses and went to visit all the ranches - and at the cost of much labor - they did not return to their missions without having baptized all of the dying. If they met with resistance they repeated the visit another day, asking Heaven that the eyes and souls of those poor Indians would be opened, and God moved by the faith and piety of the Fathers, and pity for the ignorance of those poor people, and the great price of His Blood, caused them to receive Baptism.

"The great and unceasing labor that this dilligence occasioned the ministers can be seen when one reflects how far distant the ranches of theie Indians were from each other - some being distant six and seven leagues run, to visit the greater part in a day, for it was necessary sometimes to stop a long time to teach the dying and to convince the well ones that they should not interfere to prevent the salvation of the sick.

"To encourage his ministers and reward their zeal God performed many wonderful things .... The first year that the missions were founded the chief of the Tejas Indians was sick in his own house, at the same time another chief, a relative, was also sick; both being very old and greatly esteemed by all the people. The people knowing death was near congregated by mutitudes - men and women - some coming, others going, so that there was a crowd day and night. There was always around the house more than five hundred persons. I knew in what grave condition the chief was, and mounting my horse went the distance of five leagues to see him, .... to find out his sickness and console the people - though my principal object was that he should not die without being baptized. I made him understand in his idiom, how much I felt for him, because he liked all the religious very much, and I gently proposed the necessity of Baptism for his salvation - pointing out the errors of his forefathers. He listened attentively and asked time to answer me. Five days afterwards I repeated the visit, and at the end of it he commanded water to be brought and a vessel, and before those who assisted him he lowered his head and asked that I baptise him, which I did, increasing with the water from my eyes, that already in the vessel. This captain, who by the circumstances of his baptism, I shall call happy - I named Francisco - because when I commenced to teach him I invoked to my aid the seraphic patriarch .... Before he died he gave much advice to his son and charged him to take care of the Fathers - saying that they knew the truth and came from far off lands to save them, with other reasons which made me understand that the holy Baptism had had its effect upon its soul.

"The chief Captain now being baptised, all my anxiety next was to obtain the same happiness for the other sick man, his relative, since I knew that that living skeleton was ready to lay his bones in the earth. I had already catechised him and he asked time, delaying that he should see more clearly. One day, when the sun was very bright and the morning very serene, his wife put him on a bench to bathe him. It seemed to me to be an opportune occasion - that he should wash his soul while he bathed his body. I went to him and asked him softly in his language if he wished to wash his soul as he washed his body, that nothing more was necessary for his eternal happiness, and I repeated anew the holy lavatory, and he answered that he would do so. His wife ignorant of what I intended did not wish to give me the vessel with which she was bathing him - but he seriously commanded her to bring it full of water - and bowing his head, he made a sign that I should baptise him, saying that which I taught him, and with the namo of Francisco, I baptised him much to my delight.

"In two or three days, with the difference of a few hours, my two Franciscos died, and the people were greatly distressed, and spent eight days in their funeral ceremonies.

" Among the Indians, those who had the greatest authority among the Tejas, and even above the chiefs, are the priests whom they call Chenesi. The chief of these, that is, he who takes care of the house of fire and has his house near, that the flame may never lack nourishment, was the most opposed to the Christian priests and fought with much acrimony the holy Baptism, telling the sick that the water which the priests called holy, shortened their lives .... This priest, Sata Taexa by name, became sick unto death, and the danger of that poor soul being lost, coming to my notice, I made the determination that he should be baptised. It was an undertaking for the powerful arm of God, and I needed special aid and succor from heaven. It was the day of the conversion of St. Paul, and remembering what the Lord did with this persecutor of Christians, and mistrusting my own efforts, I made use of my humble companion, who was at that time Fray Gabriel, a man old and virtuous; and to encourage him for this work, I commanded him for so much obedience that he should go to the house of the sick man - more than three leagues distant - and that he should try to undeceive him of his many errors, and should persuade him that the only door by which he could enter heaven was holy Baptism. The humble religious obeyed, and with great prudence and forethought he began to destroy the hardness of that hard impenitent heart - he felt hopes of carrying out his intent - and repeated the visit in spite of the battles of the evil spirits. Sata Taxea at last, freely and spontaneously asked Baptism, and at the instance of the zealous minister, he received it; the new Paul, for so he was named, called together the Indians and told them clearly that all of their beliefs were lies and it was the truth alone which the Fathers preached. May God be praised forever!" ....

"In January, 1717, Father Margil went to visit the Ais, notwithstanding a severe cold spell and ice and snow, and founded with much labor the Mission of Dolores. On this occasion he reduced to a town the numerous nation of Tatasis, but the continued rise of the rivers prevented him from carrying his work to completion. In the month of March the rivers went down and he went to make a treaty with the Adaes Indians fifty leagues distant from the Mission of Dolores, and only ten leagues distant from the French Fort, and there he founded Mission San Miguel, and left in charge Father Augustin Patron, and a lay-brother as his companion. Father Margil then returned to Mission Dolores where he had left his companion, Brother Francisco de Santiago, of mature age and exemplary virtue. But a short time only, did he enjoy the consolation of his companionship, for the good religious soon died, and alone Father Margil gave him burial, and to make his death known to his brethren, he sent the only soldier he had, staying alone at the mission.

At this time he received notice that the French wished to settle in the Cadodacho villages and preoccupy the place, and he decided to go and build a mission there - for which Father Francisco Hidalgo very joyfully offered himself. Having provided everything necessary . . he set out with a Father and the Captain of the Presidio, but the journey was frustrated because the Tejas Indians they had to guide them, fooled them and took them the wrong way. I do not know if for fear of the French, or from their own malice."

No aid had been received from any source by the missionaries since they had gone to the Tejas country early in 1716, and as they were not well provided with necessaries in the beginning, their sufferings constantly increased. Their sufferings for the common necessities were uninmaginable and the neglect of the government for almost two years inexcusable. Owing to droughts, in 1717 and 1718, the Indians had a very scanty crop of corn and frijoles, and this cut off what supplies the missionaries had been accustomed to receive from the natives. The fathers sent letters back to their colleges telling of their extreme need, and the colleges in turn informed the government ; the Marquis de Valero named a governor who should go at once with the relief under proper escort, but it was two years before it arrived. In the meantime, in 1717, the President of the Missions on the Rio Grande learning of their distressful condition and anxious to relieve their immediate needs, caused some supplies to be sent in care of a few religious and an escort of fifteen soldiers ; but when they reached the Trinity River it was so high that the overflow extended about two leagues to the west of that river and they could get no nearer to the missionaries they had gone to relieve. The latter were more than forty leagues to the east of the Trinity. They waited until the beginning of December, and when they saw that the rains were increasing, they left all the cargo in a little forest of oaks, and returned very disconsolately to the Rio Grande. The religious conductors were very anxious to go to the help of their brothers, but seeing the impassableness of the rivers, they left a written paper in the hands of some of the Tejas Indians who had remained on that side of the river to sow seed; charging them that as soon as the river went down, they should take the paper and give it to the Fathers.

Of course nothing was said to the Indians of the cargo, as they did not wish them to know anything about it, and they did all that was possible to conceal it, without attracting attention.

The poor missionaries whom the cargo was intended to relieve, knew nothing of it until the latter part of the next July, when a much crumpled and soiled letter was brought to Father Espinosa, eight months after it was written.

In the mean time they had been without corn with which to make bread, for all the Indian ranches put together had but one bushel. They had no meat, or when they were able to get a little, it did not make a mouth- f ul when divided. In the spring when a handful of corn given them by Indians was sowed, the crop when gathered helped some to supply the table. Quoting again from Father Espinosa: "We had no salt - and when happily we had some frijoles - for lack of salt they were tasteless, and were able to serve as a purge. No meat was to be had or taken, as already the sign of Aries and Taurus had gone up into the sky. Occasionally, the Indians, pitying us, brought us a quarter of a deer - and this, for lack of salt, we did not enjoy. Many days we had nothing to eat - but as necessity is the mother of industry and invention it occurred to one of the missionaries that the flesh of the crows might not be unfit. They are as small as jays and abound in the trees in the morning. After this, with the aid of a musket we had fresh meat every day. The blackness and hardness of it destroyed the appetite and was repugnant to the sight, but our necessity was so great that for the greater part of the year it made a good dish. When the other missionaries (those from Zacatecas) learned of this discovery they also made crows their ordinary food. On fast days the appetite was always greater, but the religious were not allowed to fast altogether under the circumstances, as there was nothing substantial to eat at any time, but whenever possible use was made of the known herbs of the country, and some nuts which they gathered to season them. Sometimes the leaves of the mustard served as a pleasant salad, especially if there was a little salty earth to season it. At times, the torment of hunger was relieved, when the Indians, occasionally, came with things to eat which they had found.

The need for wax for candles for Mass was also great, but this was supplied for many days by renewing the wicks until all the wax was consumed. Afterwards we used candles of tallow, but we were able to get so little of the Indians that we found ourselves obliged to celebrate a feast day with only one tallow candle, and the wine was so scarce that we were obliged to mix it with some sour grape juice.

"At this time the Venerable Padre Margil came to our mission. His was distant thirty- two leagues, and although at their missions they (the Fathers from Zacatecas) had lacked everything necessary for the table, they were supplied with things for Mass, and as soon as he learned our need for wine and wax he gave me a little bottle of two cuartillas, and one pound of wax, all of which we divided between six priests, and it served us as a great consolation, because we were able to say some masses on week days. Father Mlargil told me that he had buried a jar of wine for greater necessity."

Friends And Brothers

"About a half or quarter of a league from where the cargo was left hidden were some Tejas Indians, who had gone to hunt and dry the meat of the "buffalo, and every day many of them went out to hunt. It is truly marvelous how the cargo should have escaped their eyes for the little grove of oaks was not thick enough to hide anyone who should enter it, and that these Tejas Indians did not see it was simply because the Lord hid it from their sight." These Indians saw the soldiers come with the cargo, and afterwards some of the same Indians met them when they were returning with the unladen mules, and eight months later when some of the party returned to the place where they had camped for so long, the path to the cargo made by the footprints of the animals was still visible, and was so plain that Father Espinosa who with the Captain of the Presidio had set out with the few mules they could get together, found the place with no trouble, from the directions given him by the note.

Father Pedro Munoz, decided that the cargo must have been taken by the Indians, and with a quantity of wine and wax set out with some soldiers to carry relief to the Texas missions. He took with him the religious who had gone the year before and some of the same soldiers. "When he reached the place where they had made their camping place before, Father Munoz sent on the religious with two soldiers who knew where they had hidden the cargo, with instructions that if they should find anything they should return quickly to tell it, but, as a sign of good success to fire a musket before coming back. They found the cargo just as they had left it and laughing joyfully, the soldiers fired their two muskets as a sign of great success, but to their amazement, at the same time that they were shooting, they heard other shots answering. Knowing that none of those who remained with the Father had any arms, they did not know what to think. All listened, but were perplexed on hearing the shots without knowing whence they came, and to dissipate their doubts, some mounted horses and went to all parts of the surrounding country for a long distance, but they discovered no human footsteps. "They then piously decided that the guards placed by the invisible God who had so long hidden the succor from the eyes of the Indians, who are like lynx to discover and follow up the least trace that they find on the ground, were those who had made the salvo," (salute.) The party from the Rio Grande camped at this place to rest. Father Espinosa and escort, although the captain entertained no hope that the Indians had left anything, set out on their search for the cargo, on St. Ann's day, just a few days after the receipt of the crumpled and faded note. 'At last they reached the place, and who can picture their joy at finding both the cargo and their friends! Father Espinosa says: "Our joy was doubled and made us pour many tears of thanksgiving." They found everything of the cargo "intact as it had been left the preceding year, and even the bows and arrows which they had put upon the boxes had suffered no detriment. ' ' They read their many new and old letters, they found with pleasure that the viceroy had given many needed orders with reference to the province of Texas. The one which pleased them most and for which they had long pleaded was that the next entrada should bring good families as settlers, soldiers and a sufficient number of people, with flocks and herds, ammunition, provisions, oxen, seeds, agricultural tools and everything necessary to cultivate the lands, to establish towns and missions that would contribute to the propagation and conservation of the faith. Another order was "that the government of Coahuila should be joined to that of Texas." It was also ordered that with the consent of the missionary fathers, one or two missions should be established between the San Antonio and Guadalupe Rivers, and that all things necessary for their support and maintenance should be supplied to enable them to cultivate the land and establish the towns and a settlement of Indians; that with perseverance and dilligence they should bring the Indians together, and treat them kindly, without violence: that through the hands of the missionaries they should distribute gifts of cloth and glass beads, and of other things destined for them, in the name of his Majesty; and by agreement with the Father missionaries they should endeavor by all means to reduce the Indians to certain limits, and all the different Indian nations - by offering gifts to their leaders and chiefs - and through promises of good treatment, which shall be given to them as promised, if they live peacefully according to our holy religion and recognize our God

There was great rejoicing among the missionaries over this good news, that they were to have government help for the missions, that their advice had been acted upon, and that all else was to be subordinate to the conversion of the Indians and the saving of souls. But alas, the Padres were again doomed to disappointment; And that is the history of the Missions of Texas, - promises, hopes, disappointments and trials without end for the poor Padres; for in the chapter on the Missions it will be seen how the entradas (military trains) came, but left no substantial benefit as had been ordered and promised, and the poor Fathers were left again to struggle alone.

The next governor appointed was Don Martin de Alarcon who was ordered to carry fifty married soldiers, three master carpenters, a blacksmith, and a stonemason to put the settlement on a firm basis; each person, like the soldiers, to draw a yearly salary of four hundred pesos. When it was discovered that Alarcon on his entry, in 1718, had not obeyed orders with reference to the missions, the missionaries at once sent in a complaint, in which they recited that he had not brought the master mechanics ordered ; nor the fifty soldiers ; and the soldiers he had brought were idle and hurtful to the missions, as coming from the most corrupt and worthless classes. The poor missionaries were almost heart broken over the failure of their countrymen to meet their responsibilities.

War broke out between Spain and France during the regency of the Duke of Orleans. The French on the frontier heard of it and invaded the presidio of Penzacola Miay 19, 1719, after Alarcon 's departure; one of the frontier missions of Texas was also attacked and the inhabitants impelled by fright retired inland. "The soldiers overruling the determination of the missionaries to remain, all retreated toward San Antonio."

The Marquis de San Miguel de Aguayo offered his services a:«.d fortune, in this time of stress to repel the French, and being accepted, escorted the missionaries back to their old missions. His patronage, founded

Mission Espiritu Santo de Zuiiiga, near the presidio of Nuestra Senora de Loreto or La Bahia del Espiritu Santo, were among the establishments founded at this time, but on the whole he accomplished a very small part of what was hoped and longed for by the missionaries, as he did not leave oxen or other stock in sufficient numbers for the missions, nor provisions/ nor tools for cultivating the land, nor the families promised them.

In September, the Brigadier Don Pedro de Riviera began the revistas of the presidios of Texas. He suppressed one of the presidios, reduced the garrisons of all the others and so removed all hope from the missionaries that the government would do anything more for the missions. The missionaries protested against the suppression of the Presidio de los Tejas, (Nuestra Senora de los Dolores,) and petitioned that its former force and that of Adaes be doubled, or if that be not granted, that the captains of the presidios should place at their disposal competent guards for the missions, and for separating the apostate from the heathen Indians. The petition was denied, and the father President, Miguel Sevillano, appealed to His Majesty, complaining of the measures of the viceroy. A royal cedula asked for the viceroy 's report. Don Pedro de Riviera defended his arguments, the viceroy defended his action, and against their combined official testimony the letter of the missionary seemed unimportant and the orders were allowed to stand.

When hope of assistance by the government was lost the Franciscans of Queretaro, in charge of Missions San Francisco de los Neches, (de los Tejas,) Nuestra Concepcion de los Hasinai, and San Jose de los Nazones, asked to have their missions removed to the vicinity of the presidio of San Antonio de Bejar. This was done at the close of 1730, and Mission San Francisco was located about nine miles below San Antonio, on the right or west bank of the San Antonio River and became known as Mission San Francisco de la Espada. Father Juan Morfi says of this mission: (1778,) "Mission San Francisco de la Espada, which is the last one, has forty settlers and a total of 133 souls. It sows nine fanegas of corn, though it could raise much more. It has 4,000 head of cattle, sheep and horses. These have been greatly diminished on account of the great number stolen by the Lipans and Comanches. The living quarters of the priests, although rude and unfinished, are fairly comfortable. The houses of the Indians are the same little huts that are found everywhere. The Church was torn down because it was in a dangerous state of dilapidation. Services are held in a low room, capacious and well supplied with sacred vessels and very decent ornaments. This mission has a great deal of good land, with a copious supply of water from the San Antonio River. It is in charge of the Fathers, Fray Juan Botello and Fray Pedro Noreila. ' '*

Today the boundaries of the mission square are quite distinct except on the side facing the river. The well preserved baluarte or bastion, with its portholes, and its many imprints of cannon balls made in the long ago, is a small round tower presenting quite a feudal appearance, projecting outwardly from the southeast corner of the square. It is well worth seeing. The well, the acequias, the chapel, and portions of the mission buildings with arched doors are still to be seen. There were other baluartes, or bastions, says tradition, but no traces of them now remain. One was said to be in the south wall, west of the present one, another toward the north end of the west side.

The Reverend Francis Bouchu, who came to Texas, in 1845, with Bishop Odin long made his home at this mission of San Francisco de la Espada, and served as priest all the settlements for many miles about, and to Father Bouchu is owed the preservation of the baluarte and other buildings. The front of the chapel of the mission is all that is left of the original structure. The entrance door, unmistakably Moorish, reminds one of the Alhambra in shape and line. It is buiit ;in -the form of a cross. The elevated front, fitted with arches, serves as a belfry tower, where the three original bells may still be seen. It is said that some of the mission bells were cast at the missions, and it may be true, as the early missionaries seemed prepared to do most everything. However that may be, they were proficient in another art or accomplishment for there are several pretty specimens of wrought iron work .at Mission San Francisco and the other missions. With his own hands Father Bouchu repaired and rebuilt most of the Chapel, and the main mission building, which was originally erected with arcades running along the front, and leading to the Chapel.

' ' Padre Francisco, ' ' as the mission people called him, fitted up the buildings on the south and east sides for a school house and they are still used for that purpose. This good Father, who .was wonderfully active and persevering knew something of many subjects. Joining with his priestly vocation a knowledge of practical handicraft he was a worthy successor to the original founders. He was among other things something of a musician, scientist, historian, photographer, stone mason, carpenter, lawyer, cook, bricklayer and printer. He obtained a printing press and printed catechisms, and other necessary books for the poor Mexicans. He preserved all the history possible of the mission and worked faithfully among his poor parishoners until his last illness. Many old relics of the Indian days may be seen at the mission preserved by Father Bouchu; notably, the statue of the Christ carrying His Cross, and the Mfrdre Dolores or Sorrowful Mfother, used in the realistic Via Crucis, or the Passion Play of the old mission days.

Ma.R1 Coronbl Of Agreda

In the city of Agreda, Spain, there lived a beautiful little girl, dainty, graceful and spirituelle, born of noble parentage and surrounded with every comfort. Tier parents were persons of education, purposeful and deeply religious. They took a profound interest in public affairs, and entertained all persons of note coming through Agreda; in fact, so general was their hospitality that they may be said to have kept ' ' open house ' ' continually. The great questions and happenings of the day were discussed, tales of travels and hardships were recounted, and the little Mary, who was always present, listened to all with sympathetic heart. The tales of the New World particularly took her fancy, and travelers returning from or going there interested her most of all. The Indians, those strange people of the New World who knew not God, without any means of enlightment, most excited her sympathy and fired her imagination, and she longed to be like the men - able to go out to them and help them - to help to draw away the dark veil shrouding their intellects and to bring light and salvation to their minds and souls.

As she developed into womanhood, her beautiful character expanded, and she was always to be found where consolation was needed and charity was to be dispensed. Her sympathy was universal, and none were too low or too high for her tender ministrations. Still her thoughts and prayers were chiefly for the benighted Indians of the New World, and she lost no opportunity to point out to all who came her way, the great need of the Indians, and to urge them to take the perilous voyage across the seas to enlighten those in such unhappiness and darkness of spirit.

She finally determined to devote her time and means to doing all the good possible, and founded a society whose members were to teach all who needed instruction, to succor all who needed aid, and to pray for those whom it was impossible to reach in person. This institution soon became famous throughout the country. The little Mary now become the learned and distinguished Mary de Agreda, still retained her child-like heart and intense sympathy for the Indians. She prayed for them continually, and for the men who went out to them, and would spend hours on her knees in prayer, begging Providence to succor them. At last it seemed to her that a way was opened to her to visit the New World, and after a long sea voyage and tedious overland route, she found herself among certain tribes of Indians heretofore unheard of in the Old World, who were in every way superior to the vast hordes - who were gentle and well disposed, whose government was almost civilized, who dwelt together in towns. These towns consisted of a number of round straw houses roofed in conical shape. While they kept a perpetual fire burning, they were not exactly fire-worshippers, though they believed that should the fire die out they would all perish. The fire was built of four logs, one log each pointing north, south, east and west. There was one Great house where they kept the principal fire and from whence the other fires were brought. Great piles of logs for the replenishing of the fire were kept outside the Great House near at hand. It being impossible for Mary de Agreda to remain long at a time with these Indians, she made them frequent visits, gaining the devoted love of the women and the reverential respect of the men of the tribe, and obtained their promise that they would receive respectfully, as teachers, white men in dark robes whom she would send to them to advance and raise their race, and help them in their need.

The picture of the strange and beautiful country and the many in dire need in the land of the Theas or Teas never left her, and she besought all persons going to the New World to* endeavor to reach these particular tribes whom she had visited. She wrote pleading letters to the same end to all whom she heard were embarking for that region, and exacted a promise from the Gustos (or Guardian) of New Mexico who visited her at her institution in Agreda, that he should see to it that these tribes were reached. Finally her prayers and entreaties were rewarded in this wise. A missionary by name of Damien Manzanet had been sent a copy of the description of the tribes in whom this distinguished woman was interested, with the account of her visits to them, and a request from the Gustos of New Mexico that he go to them if possible. He went on to the border of Coahuila to be as near the unknown territory as convenient, and finally was the means of convincing the authorities in New Mexico that there were French in Texas, and he accompanied the next expedition under De Leon sent into the interior of that country to search for the French. He there found some of the tribes referred to by Mary Coronel de Agreda, and immediately made arrangements to found a mission among them. In May 1689, General Alonzo de Leon refers to her in his report on his expedition to the Tejas. The next year, on his return to the Tejas country, Manzanet and his companions were joyfully and kindly received and shown every consideration. The Governor or chief ef the Tejas Indians one day asked Manzanet for some blue baize in which to bury his grandmother when she died. Manzanet asked him why he desired it blue. The Chief replied that it was because a beautiful woman who had come often to visit their tribe and whom they reverenced, wore blue, and they wished to be like her on passing to the other world. The chief said she had not visited them in his time, but that the oldest people remembered her, that she had promised them teachers, and now that M^anzanet and his companions had come, the ''high priest ' ' or medicine man of the tribe had told them that these were the true teachers who had been expected.

The strange part of the story is that Mary de Agreda had never really been in Texas or the New World In person, but during her state of intense longing and contiued prayer, she must have dreamed all or visited them in ecstasy - but so vivid were the dreams - if dreams they were - and so many times were they repeated and the same country and people held in vision before her mind day after day, and month after month, that they became as real to her as those among whom she actually lived. She conversed with these dream people and promised them teachers which she finally caused to be sent as we have seen. Numerous were her writings descriptive of these people, their country, customs and names of tribes, and it was afterwards found to be correct and true.*

Stranger yet is the fact that the people of these tribes saw her, loved and remembered her, and that she seemed real to them. Her appearance and dress were described by the Tejas Indians to the whites coming to the region in 1690, and her memory held in great esteem. The traditions of her visits were handed down in all the tribes akin to the Tejas in various parts of the country.

Mary Coronel of Agreda was born in 1602, died May 24, 1665. Agreda was a small town in Old Castile on the borders of Aragon where one of Mary Coronel's ancestors had built a fine institution and established a society for the promotion of education among the people. In 1619 she joined this society, and became such a valuable member that she was placed at the head in 1626. Her mother also joined the society; and the order with Mary Coronel at its head reached its greatest fame and power for good.

Mission de Nuestra Senora de la Purisima Concepcion de Acuna was originally founded among the Asinais Indians (of the Hasinai or Tejas confederacy) in 1716, and, in 1730, was removed to its present site two miles below San Antonio. The early history of this mission, between 1716 to 1731, the dates respectively of its foundation and the laying of its corner stone, is very similar to that of Mission San Francisco de los Tejas, as they were founded near each other and passed through the same general struggles and vicissitudes. In east Texas the mission was called Nuestra Senora de la Purisima Concepcion de los Asinais, showing among what Indian tribe it was located.

Its name refers to the doctrine of the Immaculate Conception of the Virgin Mary, which was generally held by Catholics, though not defined as a dogma until

December 8, 1854, nearly a century and a half after the foundation of this mission in Texas. The other part of the name, Acufia, was given in honor of the Mlarquis de Casafuerte, Viceroy of Mexico at the time of the laying of the corner stone of the present building on its removal from East Texas.

This mission was built on the same general plan as the others and intended for religious and scholastic purposes and, of necessity, for defense. The well dug by the padres is still there.

In 1778, Padre Juan Morfi refers to Mission Purisma Concepcion, stating that it was founded by the Fathers from the College of the Holy Cross at Queretero. He further says : " It is controlled today by the College of Zacatecas, to whom the Queretaran Fathers turned over their missions in Texas in order to give all their attention to those of La Pimera (Upper Sonora and Arizona.) All of the missions on the San Antonio River are built after the same plan and governed by the same system. The one of which we are speaking is situated upon the road that leads from the Mission of San Antonio (de Valero) to that of San Jose, on fine land, and is constructed with the same admirable proportions as the other missions. The houses of the Indians form a closed square with those of the ministers and with the Church. The Church is very beautiful and worthy of a large population. It has been constructed with arches of rough sandstone, there being an abundant quarry at the gate of the courtyard. The sacristy is well supplied with ornaments and sacred vessels, and in every respect the Church is properly adorned. The priests' house is low, with arched roofs, and conveniently partitioned. The mission is ministered to by Fathers Fray Francisco Lopez and Fray Mariano Vazconceles. "

The Church of this mission is the best preserved of ail the mission Churches of Texas. It fronts due west, is built in the form of a cross with the "twin towers" forming tw;> wings at the foot of the cross, and is grand and imposing. The arched stone roof is composed of a series of arches; and over the chancel a beautiful Moorish dome rises graceful in outline though massive and plain. The choir loft is intact and is entered from the outside, on the south side of the Church. The choir loft of this Church is a duplicate of the Church of the Alamo, except that the latter was entered from the north side by way of the gallery of the main building of the mission, or Alamo Fort. The acoustics of this Church are perfect, and the singing by the little orphan boys from the orphanage near by, when special services are held there, is wonderfully sweet and ef- fective. The general design of this Church is identical with that of the Church of the Alamo, except that here the sacristy is on the south side while that of the Church of the Alamo is on the north. The square and barracks have entirely disappeared, but the part of the arcaded residence of the fathers' remaining is most interesting. The refectory, or library with its beautifully arched

In the sacristy now are many objects of interest; the lavatory, the quaint cabinet in the thick walls, the crude and curious old candlesticks, and other articles of the long ago.

The stairway leading to the cellar, back of the sacristy, tradition says, led passed underground store rooms, through a subterranean passageway to the river. The old and artistic stone stairs leading to the rooms above the sacristy, the conch shaped doorway and unique windows of those rooms are worth a close inspection, as is also the front door of the Church.

Estas Armas, Atiende El Pvnto De Sv

"The uper part of the ornamented facade is not an arch but a simple triangle and the arch of the doorway is, for want of a better definition, a divided polygon. In the division or center of the arch is a shield with arms and devices, and here and there on the portal facade are cross and scroll, and carved relief pillars at the sides ornamented with carved lozenges."1 In angular spaces over the archway is the legend: "ASV PATRONA, Y PRINCESSA ESTA MISSION, Y CON ESTAS ARMAS, ATIENDE EL PVNTO DE SV PVRENZA." This Mission's patroness and princess, with these arms maintain (or uphold) the state (or fact^ of her purity. Over this winds, circling in and out, the flagellum or knotted scourge of the order of St.

are again surmounted with other designs, and above all on the summit of the facade is a stone bearing the date 1794, and immediately underneath this is a shield with the initials, ^c meaning, "Ave Maria." The only stained glass in all the Missions is the panes of two little windows each side of the upper part of the facade. The front of the Mission Concepcion must have been very gorgeous with color, for it was frescoed all over with red and blue quatrefoil crosses of different pat- towers are pyramidical and of stone, with smaller corner pyramidal cap-stones. The upper stories of the towers have each four lookout windows of plain Roman arches. The tops of the side walls of the Church and the circle wall of the central dome have wide stone serrations in the Moorish character, the points of which around the finely proportioned dome stan,d out like canine teeth.

The towers have belfries, and at their bases, on either side of the entrance are on the right, a baptistry 11x11 feet with massive thick walls, and on the left a similar

A semi-circular font projects from the south wall, its half bowl carved with what appears to be a symbolical figure with outstretched arms supporting the rim. It is a rude piece of carving, but is artistic. Inside, the stone roof of the chapel with its series of arches and central dome, is massive but plain. In each wing of the cross are altars or- altar places. In the west is a choir loft."* On October 28, 1835, this mission was the scene of an engagement between the Texans under Colonels Fannin and Bowie and Cos' troops, in which the former, though far outnumbered were victorious. The fighting took place on the river bank fronting the mission. The Texas troops were quartered here for a while at this period, and in 1849, the United States troops occupied it. It is said that the latter cleared the chapel of an immense amount of accumulated rubbish and bat guano. Bishop Neraz further cleaned it up and re-devoted it to Church

It is said that Santa Anna expected to find the Texans at Mission Concepcion instead of at the Alamo, in 1836, as he considered M&ssion Concepcion far superior as a stronghold. "In the holes in the walls outside are to be found the nesting places of owls, pigeons, doves and other birds. To the south of the Chapel, westerly, are a series of arches which were formerly cells, chambers and cloisters for the Mission inmates .... To the south forming a wing easterly are other buildings probably the sacristy, superior's vestries and quarters, these have two stories, the upper being approached by a stone stair-case. The square of this mission at this 'date, can very hardly be defined, but that the Mission was situated in the southeastern corner of a ramparted

1794, the lands of Mission Concepcion were partitioned in a similar manner to those of the Alamo Mission, among its Indian dependents, setting aside certain portions of the land for the payment of government taxes. This was done by order of the viceroy. . . . The names . may be found in . ... our County Records. There were 38 souls at that time in the Mission community, namely 16 men, 12 married women, 1 boy, 6 girls and 3 widows. In 1805 a census showed 41 souls."

A ve,ry interesting Spanish document was preserved by Father Bouchu, whose heading when translated reads: "This is the Inventory of the four Mission Churches situated in the neighborhood o-f the City of San Fernando de Bexar, made by order of the Superiors, and conveying the said Churches to the Ecclesiastical Ordinary of this Diocese of Nuevo Reino de Leon on the 29th day of February, 1824." This is signed:

Fray Jose Antonio Diaz De Leon

The inventory shows how well supplied these Mission Churches were with precious vestments, sacred vessels arid other Church articles. Some of the articles mentioned as belonging to the Mission Concepcion are as follows:" Fifteen vestments, nine statues, two silver candlesticks, one silver crucifix, two pairs of silver cruets with plates, one silver bell for the altar, (This bell has dis- appeared, Senor Cura Don Refugio de la Garza is responsible for it.) one silver censer and boat." There were other articles in gold, and 182 more in the inventory than those already specified. The inventory just referred to is very careful to state that "the large bell in the Church of Bexar, (San Fernando,) belongs to the Church of Mission Concepcion. " Mission Concepcion was completed in twenty-one years, in 1752.

This Mission is built of stone l;iid in mortar mixed, tradition says, with fresh milk of cows, goats, etc. The stone was quarried "at the gate." A. is arch, I>. is baptistry, D. is door, T. ia-a room under left tower. The shaded part is in ruins. The river is about one-quarter mile towards the west.

In order to guard it the Monastery had a stone wall with throe gateways, as well as two bronze cannons of an eight ounce calibre, with a weight of 3 arrobas 8 libras. (83 Ibs each.) "Apuntes para la Historia Antigua de Coahuila y Texas." Esteban L. Portillo, p. 305.

Legends Of Mission De Nuestra Senora De La Purisima Concepcion De Acuna

The true story of the building of this mission runs aa follows: When the rock had been quarried, and the foundation of the Church was to be laid, the priest assembled the Indian workers, and addressed them. He explained to them how this mission and churclr were to be erected in honor of the Holy Virgin Mother of God, who was without sin, and as a tribute to her purity the mortar should be mixed each day with fresh pure milk". So, the obedient and reverent Indian women and children came each morning bearing their cheerful burdens of snowy white milk from their cows and goats depriving themselves to honor Mary, most pure and immaculate that the desire of the Father might be fulfilled.

The mortar thus welded together has proven as strong as brass, and as hard as adamant. It has defied the corroding tooth of time, and is more difficult to cleave than the stones which binds it together. Bishop Neraz related that when in 1890 he wished to have some repairs made in the tower which necessitated the removal of a large block, the mortar had so solidly welded together the rocks that mallet and chisel were used, as in cutting a block of the hardest marble.

"The legend runs that one day in the early part ^ of the year when the neophytes were all beyond the mission walls, laboring in the fields preparing for the planting of their crops, a priest went up into the tower to pray without interruption, at the same time to keep watch for the advent of the "wild tribes" which were apt to make a foray upon the peaceful Indians, capture their implements and kill or carry off as many of the workers as possible. For a time he kept his ward but no signs of danger were noticed; gradually his attention became riveted upon his book. Some time elapsed when, upon again looking out, he was horrified to see the Comanches coming down at full ride upon his unsuspecting people. Excitedly he clanged the bell in notes of warning, and rushing down the stairs reported what he had seen afar off. His superior was in a quandry - should he throw the gates wide so that the fleeing throng of Indians counld enter and be in safety? If he should do that, then the hordes so close in pursuit and gaining at every step, would rush in with them and as there were no soldiers within for /their defence nothing would be gained; and all would be slaughtered, - priestly teacher as well as Indian convert. How could he leave the poor red men shut without, at the mercy of the relentless savages ? Then he knelt and prayed to the dear Mother in whose honor this mission had been established that she would interpose in their behalf, asking that she would vouchsafe a sign as to what should be done. As he prayed the pious father glanced up at the statue of the Virgin which surmounting the great gates, looked ever calmly outward at the far stretching prairies. Lo, as he looked in his agony of supplication, the great statue turned upon its pedestal and revolving slowly, faced inward, gazing down as with a gracious benediction upon the priest kneeling there. He saw and took it as a sign : The gates were thrown wide and just in time. In rushed the Mission Indians and at their very heels the terrible Comanches followed, even up to the very lintel, but there they paused held by some unknown power. They did not cross the threshold; the heavy gates closed and those who believed were saved! Then the bell - this very bell* - rang out its jubilee calling all to a prayer of praise for the miraculous intervention and mercy."

Mission San Juan de Capistrano, six miles below San Antonio was founded in east Texas among the Nazones, in 1716, under the title of San Jose de los Nazones. It was transferred to the San Antonio on the left or east bank of the river in 1730, and given the name of San Juan de Capistrano as there was already a San Jose in the vicinity. The name of San Juan, was bestowed in honor of Saint John ; and de Capistrano, in honor of a noted friar of the Franciscan order, born in 1386. The mission was begun Mlarch 5, 1731, on the day of the completion of San Jose.

The pathetic history of Mission Nuestra Seiiora de Guadalupe, Mission San Francisco de los Neches, and of Mission Concepcion between 1716-1730 is in the main the history of the early ckys of Mission San Juan de Capistrano when under the title of Mission San Jose de los Nazones.

Mission San Juan de Capistrano is still of interest to visitors with its Chapel, its walled square, its mission well, large gates and some graceful portions of the con- vent and industrial school with its circular rose window. A Church of pleasing design with a campanile or bell tower on its southwest corner was begun, but it is not certain that the edifice was ever finished or in use, but there was enough of it remaining when viewed by the writer to prove that its destruction was a distinct loss to the architecture of the country, as it differed in style from all the others. The Chapel is small and was wonderfully frescoed in gorgeous colors. It is a narrow rectangle, with a bell tower; the latter is merely an elevation of a portion of the east wall, at the north end, over the main door, with arches in it for the bells. The sacristy is in the south end, and there a number of ancient statues, candlesticks, and altar furnishings still to be seen. It was fast falling into decay when the church authorities decided to repair it, and it is now in good condition. The quaint frescoing, so long exposed to the elements in the roofless Chapel, was so badly ruined that it was impossible to restore it, and it was deemed useless to save what remained.

This mission while not so grand or imposing as some of the rest has served, better than the others, to give a general idea of the plan of a complete mission; with its walled square, granary, chapel, Church, well, fields and gardens; living rooms, cells and offices for the missionaries; quarters, work-rooms, and school rooms for the Indian neophytes; kitchens and refectories.

The main buildings, unlike the main buildings of the Missions of the Alamo, Concepcion, and San Jose, form part of, and are built into the boundary or rampart walls. It is said that in the vicinity of San Juan Mission there are more traces of the Indian in features and characteristics than anywhere else in the interior of Texas.

In relation to the frescoing in the Chapel of this mission. Father Bouchu of Mission Espada, who was an enthusiastic admirer of the missions and a devoted priest who sacrificed his life to the people about the lower missions and in the settlements of that section, gave it as his opinion that the frescoing was of later date than the completion of the Chapel and "was permitted to satisfy the Indian nature's love of color."

Mr. William Corner, gave a full description of the frescoing as he saw it in 1890, and as the writer does not believe it could be better done quotes it herewith: "The frescoes are almost obliterated by exposure to the weather and the wonder is that they have not long since been washed entirely off by heavy rains. They are a curious mixture of Old and New World ideas. Detail of M|oorish design, a Roman arch, an Indian figure and pigments. A painted rail about four feet high running around the Chapel first attracts the eye, then the elaborately painted Roman Arch in red and orange, over the doorway. The design of this decoration is decidedly of a Moorish caste, zigzag strips and blocks of color with corkscrew and tile work, and pillars of red and orange blocks. These pillars are about twelve feet high and support another line or rail of color and upon this upper line is a series of figures of musicians each playing a different instrument. The figures for some reason are much more indistinct than their instruments, the latter being accurately drawn and easy to distinguish. There is one of these figures over the frescoed arch of the door. It is a mandolin player. The player is indistinct, porttions of his chair and instrument plainer, the latter can be made out to be of dark brown color with the finger board and keys, red. To the right of him is a violin player, the best preserved sample of all - the violin and bow are quite distinct, so are the features of the face of the figure, his hair is black, lips red, face and legs orange, feet black, the body of the violin orange, the rest of him and the bow red. To the right of him again is a guitar player dressed in a bluish color, sitting in a red chair, the instrument is quite distinct. Directly opposite this figure vis a vis is a viol player; the instrument being held by the player, finger board up, from the left shoulder across the body; head, hands, instrument and bow being distinct, but the body of him is 'played out.' To the right of this ghostly looking viol player is a harp and a chair - but the player is either invisible or vanished. The lower rail, which is the much more elaborate of the two, supports here and there a flower pot and flowers in incongruous colors of bluish green and dull red - carnations and roses being prime favorites, with an occasional cross on a painted pedestal or dado."

There^is no record of the partition of the lands about this mission among the Indians, but if Indians remained, they were doubtless given lands. However, at all the missions some were left as care takers and in many instances the younger and later generations, nothing loath perhaps, were induced to believe by unscrupulous persons that the property was theirs and to dispose of it for various ridiculous sums, from a pair of boots to a few dollars, and the so-called purchasers recorded it as a bona fide sale, when at that date the older and intelligent natives and settlers of the country must have known that the care-takers had no right to so dispose of the property. Some of the care-takers really thought that they were merely trading occupancy - having no idea they were expected to convey a title. Others were likely glad to take advantage of the letter of the law. One of the records shows that Maria de los Santos Lopez and Barbara de los Santos Lopez conveyed to the Province of Texas three rooms which they were then occupying, in Mission San Juan for the sum of $34.00, 011 January 28, 1826. This sum was paid to them by the Chief Justice Antonio Saucedo. What the story back of it is not known. It is a matter of record however, that the Republic of Texas recognized the title of the Catholic Church to all the missions and their Churches and returned them to that body in 1841.

On the road to the Mission of San Francisco, some distance beyond the Mission of San Juan, is the interesting old fern covered acqueduct over the Piedra Creek, built to convey water from the San Antonio River to the Mission and lands of San Francisco de la Espada. The building of this acqueduct is considered quite a feat of engineering skill.

D is door, W. window, dotted lines show old and ruined walls. Granary is partly in ruin. The river is to the west about 100 yards flowing in a southerly direction.

A Legend Of The Missions

Here the San Antonio River Swiftly courses on forever; Here the mocking birds sweet singing Sets the mesquite copses ringing; Here December's sunshine golden Falls upon the missions olden, Penetrating dim recesses. Lighting with its warm caresses Altars where no priest is praying ; But the lizard brown is straying In and out of crack and jointing, While the cross, whose first anointing Was in tears and bitter sorrow, From the sunbeams seems to borrow Something more than earthly glory. Round the altar reverent gather. Then it is some ghostly Father, Gliding to the ruined tower At this solemn midnight hour, Sets the rusty bells a swinging - And the music of its ringing Sounds into the ears of dead men, - Calling from their graves the red men.

Thence they come in noiseless trooping, In the chancel thickly grouping, Indian warrior, wife and maiden, Soon the air is heavy laden With the smoke from censers swinging, While the priests are slowly bringing Forth the symbol of their Master. Peals the bell now louder, faster, From the ancient mission's tower; M&ny voices rise and lower In an anthem grandly swelling Faith of priest and convert telling. Held on high the Host is glowing, All its golden glory showing

By the lights which gleam and falter On the quaint and carven altar, While the clouds of incense quiver Stirred by breezes from the river, Once again the bell's slow pealing Sounds above the people kneeling Penitent, their sins confessing, Bowed beneath the Father 's blessing !

Who can tell the thrilling story Of the missions' slow uprearing? Of privation, toil and fearing Borne by these Franciscan friars - Abnegation of desires, Sacrifice of every pleasure, Spending all of life's best treasure For the glory of their calling? Now the dust of time is falling O'er the graves unknown and lowly, In the missions' confines holy All the years in silence sleeping; But when night is slowly creeping To the birth of Christmas morning, As the stroke of twelve gives warning They, from every tomb appearing, Still their priestly vestments wearing. Fades the brilliance from the mission, And a subtle, strange transition Passes o'er the people praying - 'Tis a change like to the swaying Of the mist clouds o'er the ocean - For with neither sound nor motion Every form fades into spirit, Back to all they may inherit, Silent grave and restful sleeping! And the gray dawn comes a-creeping, While the ghostly bell is sighing; Wierdly wail its last notes, dying - Not an echo even waking - For the Christmas morn is breaking !

Mission San Jose de Aguayo, the grandest and most beautiful of the missions of Texas, is situated about four miles below the city of San Antonio, not far from the San Antonio River, or as the old records say, "one league from the presidio of San Antonio de Bexar."

It was named in honor of Saint Joseph, and to compliment a kind friend, the governor and Captain-General of the New Philippines and Nueva Estramadura, San Miguel de Aguayo was added to it.

It was founded by Father Miguel Nunez de Avo, under the direction of the Venerable Anthony Margil, who, while waiting at Mission San Antonio de Valero to join the expedition of the Marquis de San Miguel de Aguayo to return to East Texas, decided upon a mission for the Pamposas, Suliejames and Pastias Indians thereabouts. Father Margil wrote to Aguayo, who was then preparing for his entrada into Texas, telling him of his plans and wishes for the mission. Aguayo approved the foun-