A V * ^ -^-^v^ mMA f:m:Q: f)^ an Harris ^^ ^/ Cornell University Library The original of tiiis book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/cletails/cu31924005866813 Cornell university Library BX 1415.U8H31 TheCathoncchurchinUtahjinc^^ Issued Under the Auspices of the Knights of Columbus State of Utah C.VTIIl'iDKAV,, S;ll( IjUkr ('lly. The Catholic Church in Utah INCLUDING AN EXPOSITION OF CATHOLIC FAITH BY BISHOP SGANLAN A review of Spanish and Missionary Explorations. Tribal Divisions, names and regional habitats of the pre-European Tribes. The Journal of the Franciscan Explorers and discoverers of Utah Lake. The trailing of the Priests from Santa Fe, N. M., with Map of Route, Illustrations and delimi- tations of the Great Basin. VERY REVEREND W. R. HARRIS, D. D., L. L D. AUTHOR OF Early Missions of Western Canada, Days and Nights in the Tropics, Tribes of the Dominion, Etc. PUBLISHED BY INTERMOUNTAIN CATHOLIC PRESS SALT LAKE CITY, UTAH COPYRIGHT, 1909; INTERMOUNTAIN CATHOLIC PRESS SALT LAKE CITY, UTAH 1^ "Gather up the fragments that remain, lest they be lost." (John. VI-12.) "Gather up the letters of the past, gather up the traditions, gather up the pamphlets, gather up the records that are so essential for the fulness of our Catholic history, for surely our Gatholic people have no reason to be ashamed but every reason to be proud of their glorious traditions." Governor John Lee of Maryland, to the Gatholic. Historical Society, Philadelphia, March, 1894. TO RIGHT REVEREND LAWRENCE SGANLAN. D. D. Bishop of Salt Lake Assistant at the Pontifical Throne, Etc. This History of his Diocese is gratefully and affectionately inscribed by The Author. CONTENTS. INTRODUCTORY DISCOURSE. BY RT. REVEREND BISHOP SCANLAN^ D. D. Doctrines Held by Catholics — Essential Articles of Christian Belief — One Reve- lation, One True Religion — Opinions of DeMaistre and James Anthony Froude — The Catholic Church a Perfect Society — Peter, Its Visible Head — The Deposit of Faith — InfallibiHty — Importance of Tradition — The Church and Tradition — Confession of Sins — Penance a Divine Institution — Doc- trine of Indulgence — The Sacrifice of the Mass — The Blessed Eucharist — What of Our Dead? — The Blessed Virgin — An Unmarried Priesthood. — Page I. PRELIMINARY CHAPTER. Rehgious Orders of the Catholic Church — Opinions of Protestant Historians^ Explorations of the Missionaries — Dangers Which Encompassed Them — Trials and Tribulations — Left Eloquent Memorials — Parkman's Acknowl- edgement — Achievements of Jesuit and Franciscan Missionaries — Their Heroism — Their Writings and' Result of Their Study of the Native Tribes. — Page 30. CHAPTER L— MARCOS DE NIZZA. Area of Salt Lake Diocese — Tribes of Arizona and New Mexico — The Moqui "Cliff People" — The Priest Marcos de Nizza — Companion of Pizarro — His Wonderful Career — On the way to the Zuni Villages — De Nizza's Tramp through Northern Mexico — His Plunge Into Arizona in 1539 — Death of the Negro Estavan — View of Cibola — Return and Death of the Priest. — Page 39. CHAPTER II.— THE EXPLORER AND THE MISSIONARY. March of Coronado for the Cibola — His Companions — Death of the Priest Juan de la Cruz — Of Brother Luis Descalano — Father Padilla and Pedro de Tobar Visit the Moquis — March of Coronado and Padilla Through Okla- homa and Indian Territory in 1541 — Enter Kansas — Crossing the Arkansas — Return of Coronado — Padilla's Journey to the Teton Sioux — Starts for Lands of the Pawnees — Is Murdered — Body Never Recovered — Mota-Pa- dilla's Account. — Page 4.S. CHAPTER III.— EARLY EXPEDITIONS OF THE SPANIARDS. The Ruis Expedition of 1581 — Flight of the Soldiers — Murder of the Priest Santa Maria — Death of Father Lopez — Espajo to the Rescue — Arrives in the Villages of the Teguans — Return of the Party — Onate Organizes His Expedition for Zuni by the Rio Grande — Building of First Church in New Mexico — Exploring the Colorado — Founding of Santa Fe in 1606 — Opening of Missions Among the Zunis — Building of Churches. — Page 50. 11 CONTENTS CHAPTER IV.— MASSACRE OF THE SPANIARDS AND SLAUGHTER OF THE PRIESTS. Number of Churches hi 1649 — The Zuni Conspiracy — Revolt of the Tribes and Massacre of the Spaniards — Slaughter of the Priests — Capture of Santa Fe — The "Forlorn Hope" — Desperate Charge of the Spaniards — Stampede of the Indians — On to El Paso — Return of Onate to Santa Fe — Submission of the Tribes — Reconquest of New Mexico — Population — Human Sacrifice — Exploring the Colorado. — Page 55. CHAPTER v.— THE AMERICAN INDIAN. Failure to Account for American Indian — Distribution of the Tribes — Linguistic Stocks and Tribal Affinities — Indians of the St. Lawrence Regions of the Canadian Northwest — Tribes East and West of the Missouri — Sedentary Tribes — The Hunters and Rovers — Prohibition of Intermarriage in the Clan — Religion of the Aborigines — Indian Population in 1612. — Page 61. CHAPTER VL— DEBASEMENT OF THE TRIBES. Moral Debasement of the Tribes — The Man of Nature — Inhuman Hardheart edness — Without Religion, Without Morality — No Word for Virtue, Re- ligion, Charity — Degradation of Women — Her Position in the Camp — Sav- ages' Contempt for the Sanctity of Life — Treatment of Prisoners — Human Flesh Eaters — Phantom Gods. — Page 67. CHAPTER VII.— TRAITS OF INDIAN CHARACTER. Some Redeeming Features — Tribal Hospitality and Generosity — Ferocity to An Enemy — Appalling Cruelty — Frightful Torture of a Foe — Spartan Stoicism — Rousseau's "Ideal Man" — Chateaubriand's Declaration — Final Submission. — Page 72. CHAPTER VIII.— HEROISM OF FRENCH AND SPANISH MISSION- ARIES. Missionary Map of North America — Jesuits East of Mississippi — Their Won- derful Success — The Canadian Tribes — With the Wandering Hordes — Jesuit Martyrs — The Franciscans — Martyrs of the Order — Plunge of Fran- ciscans Into the Desert — Testimony of Historians — Glory of Confessors, Saints and Martyrs. — Page 76. CHAPTER IX.— THE FRANCISCANS. The Religious Orders — Pronouncement of Pius IX — Origin of Name Francis- can — Distinguished Men of the Order — As Missionaries — Francis of Assisi — His Conversion — Journey to Rome — Interview With the Pope — Selecting the Twelve — Renouncing the World — Their Mission to the Poor — Love for Poverty — Brothers of the Lepers — Apparitions on the Streets of Naples. — Page 82. CHAPTER X.— SONS OF ST. FRANCIS. Their First Official Meeting — Expansion of the Order — Its Influence in the Dis- covery of America — Francis of Calabria and the Queen — Founding of City of San Domingo, Hayti — Pioneers of the Faith in America — Friends of the Indian — Denouncing the Slave Trade — Conversion of the Tribes — Marvel- ous Success of the Franciscans — Authorities Cited — Diego Landa — Mis- sionaries and Explorers. — Page 88. CONTENTS 111 CHAPTER XL— VELEZ ESCALANTE. His Arrival in Mexico — Assignment to Zuni-Land — Visits tlie Moquis — Writes to Fatlier Garces — Garces' Extraordinary Career — His Explorations in Ari- zona and California — First White Man to Cross Grand Canyon of the Colorado — Opens the Oldest of the "Spanish Trails" — Escalante Attempts Crossing of the Canyon — His Letter on the Moquis — Return to the Zunis — Called to Santa Fe — Codifys New Mexican Archives — Apache Cruelty — Escalante's Retirement and Death. — Page 94. CHAPTER XIL— THE "GREAT BASIN." Why the Franciscans Did Not Enter the Basin — Area of the Basin — Its Pri- mordial State — Its Deserts and Mountains — Frightful Solitude Awed Deso- lation — The Wasatch Range — "Tierra de los Padres" — Animal Life of Great Basin — Junipero Serra Enters at the South — Tribes Within the Basin — Franciscans begin to Civilize Them — Seeking a Trans-territorial Route. — Page 100. CHAPTER XIII.— THE UTE INDIANS. Habits, Mode of Life and Manners of Tribe — First Mention of Utes — Raids of the Utes — Attack Viceregal Quarters — Territory Claimed by Utes — The "Bendito." — Salutation Among Pueblo Indians — Ute Cabins — Their Food and Dress — Status of Woman in the Tribe — Her Degradation — Methods of Cooking Food — The Ute Warrior — Before the Fight and After — Habits of the Tribe — Village Life — Absence of All Morality. — Page 106. CHAPTER XIV.— THE UTES AND THE "SORCERERS." Frightful Contempt for Moral Law — Religion of Ute.s — A Tissue of Absurd Superstitions — Belief in Immortality of Animals — In Bows, Arrows and War Clubs — The Wah-Kon — The Autmoin or Priest-Doctor — His Exor- cisms — The Treatment of the Sick — The Feast of the Dead — The "Sor- cerers" of Salt Lake — Their Origin — The Jacarilla-Apache — Simpson's Ex- perience With the Group — Their Filthy Habits — Their Food — Human Flesh Eaters — Mourning Customs of the Women — End of the Fighting Tribes. —Page 113. PREFACE. The title of this volume sufficiently indicates its charac- ter and its purport. This work, in all probability, would not have been written in our time if conditions and circumstances did not make for its production. The people at large in our southwestern regions know nothing of the visit of the Span- ish priests to Utah Lake; even learned men, until now, have thought that Bonneville or Bridger first made known to the outside world the existence of our inland salt sea. Though referred to by scholars and historians, and muti- lated excerpts printed by Simpson in his Report, written in 1859, very few readers were aware of the existence of the Journal of the Franciscan priests who entered oiir imme- diate neighborhood one hundred and thirty-four years ago and preached Christianity to the Ute Indians. Though drawn upon liberally by Bancroft in his "His- tory of Utah," and attention courteously attracted to it by Elliott Cones in "On the Trail of a Spanish Pioneer," the "Diario" or Journal of Fathers Dominguez and de Esca- lante is altogether unknown in our country, and is now, for the first time we believe, translated and given to the public in this history. If the Journal presents us with no fact of importance, apart from the discovery of Utah Lake and the existence of the Great Salt Lake, it has nevertheless a merit peculiarly its own. The description which it gives of the country and of its geographic position, the information Ave receive on climatic conditions then obtaining, on the habits, customs and man- ners of the tribes, and particularly the knowledge we obtain of the topographical features of our region in those early days, remain as memorial tablets of our early history which we love to trace back to its primitive source. Nor was it known, even to the select few, that the great missionary 11 PREFACE and explorer, Father De Smet, passed through Salt Lake Valley in 1841, and five years afterwards met the Mormon prophet, Brigham Young, and unfolded before the eyes of the Mormon leader a panorama of the Valley of the Great Salt Lake. Again, we were affectionately moved to enter upon the preparation of this history while the pioneer and practically the founder of Catholicism in Utah and Nevada was yet liv- ing and moving among us as a friend. Bishop Scanlan knows more of the history of the Catholic Church in Utah and Nevada than any living man. To liim we went for in- formation, or when in doubt, upon any item bearing upon pioneer times. For his courtesy to us and his forbearance when we often put a severe tax upon his time and patience it is idle to add anything here. The closing chapter of this history, entitled "Sketch of the Life of Bishop Scanlan," is written and published with- out consulting his Lordship. He knows nothing of it, and will not, till the title confronts him in this work. We would like to have interviewed him for the chapter, but we had a presentiment that our reception might be an exception to the habitually gracious and friendly greeting with which he received us at all times and on all other matters. The expectation of presenting the Bishop with a copy of the history of his diocese, the morning his great Cathedral is consecrated, has unduly hurried us and must serve as our apology for any errors which may have escaped our notice and for the defects of style and composition too painfully prominent on the face of the work and in our translation of the Spanish Journal. The author begs to acknowledge his indebtedness to Mr. Fredrick W Scofield, consulting engineer, for his generous aid in preparing the chapter which covers the itinerary of the Franciscan priests and the tracing of their route on the Escalante map. To Gleorge W. Keel, Bs((., of Mexico City, who, at con- siderable inconvenience to himself, obtained the Spanish PKEFACE Hi transcript of Fray Escalante's "Diario," and for his cour- tesy in searching, for this historj^, material among the archives of the Mexican National Library, the author begs to express the assurance of his appreciation. Salt Lake City, January 29, 1909. BOOK I Pioneers of the Faitk INTRODUCTORY DISCOURSE. T3Y KIGHT EEVEKEND L. SCANLAN, D. D.^ BISHOP OP SALT LAKE, ON "the FAITH OP CATHOLICS." Doctrines Held by Catholics — Essential Articles of Christian Belief — One Revelation, One True Religion — Opinions of DeMaistre and James Anthony Froude — The Catholic Church a Perfect Society — Peter Its Visible Head — The Deposit of Faith — Infallibility — Importance of Tradition — The Church and Tradition — Confession of Sins — Pen- ance a Divine Institution — Doctrine of Indulgence — The Sacrifice of the Mass — Tlie Blessed Eucharist — What of Our Dead? — The Blessed Virgin — An Unmarried Priest- hood. When requested to write the introductory chapter for the Jiistory of the Catholic Church in Utah, it occurred to me that a brief exposition of Catholic doctrine and belief would be a salutary and useful preface to a history dealing with the early and present work of Catholic missionary life in our state. Early in August, a special cable dispatch from Rome reported Mgr. Merry del Val, Papal Secretary of State, to have said that "Many observant non-Catholics had told him that very many English-speaking people would be prepared to accept in their entirety the teachings of the Eoman Catholic Church, did they but know them as they were." During my missionary life extending over a period of forty years, I have received many, very many, converts into the Church, and in numberless instances I was told that many of their friends were restrained from entering the Church by ignorance of its doctrines, early prejudices and, in too many cases, by the religious indifference and care- lessness of many of their Catholic acquaintances. I trust that this authoritative statement of what Catholics believe and are taught, may help to remove prejudice from 'Z THE CATHOLIC CHURCH IN UTAH the minds of our separated brethren and instruct Catholics- themselves on many points of Catholic doctrine wliicli they accept witliout being able to "satisfy everyone that asketh a reason for the hope that is in you." — (I Pet. iii, 15.) In this summary of Catholic doctrine it will be assumed, that the reader knows already the principal religious truths which all professing Christians are supposed to believe. Among them I include the Unity and Trinity of Grod, the Di- vinity of Onr Lord and His Resurrection from the tomb. The immortality of the soul, the immutable existence of Grod, and man's consciousness of a judgment to come, are elemental truths common to the human race. But we, Catholics, hold in addition to these truths that God the Son, the Second Person of the Holy Trinity, as- sumed our human nature and became man; that His concep- tion in the womb of the Virgin Mary was wrought by the Holy Grhost; that His birth was in the natural order, like- unto our own. We believe that by His life, teaching, mira- cles, death and resurrection. He proved that He was what He claimed to be, true God and true man — having two dis- tinct and perfect natures, the human and the divine, united in one divine personality. 'We believe that this Divine Person, Jesus Christ, Our Lord and Master, rehabilitated and redeemed our race by His sufferings and death on Calvary ; that Lie is the one and only Mediator ; that there is no other name under heaven by which men can be saved than the name of Jesus Christ, Our Lord. While all Christians hold that Christ wishes all men to be saved, all do not agree regarding the doctrines He taught and the means He provided for our salvation. Non-Catholics maintain that the Bible, and the Bible alone, forms the foun- dation of Christian belief and contains all truths necessary for salvation. Catholics hold that Christ established a Church, and to that Church He intrusted the means of salvation and charged it with interpreting the Bible. This Church is popularly known as the Eoman Catholic religion. But what is re- THE CATHOLIC CHURCH IN UTAH 3 ligion? It is the theoi'etical and practical recognition by men of their relations, their service and duty to God. It is conceded by universal reason that all men are essen- tially equal in their spiritual relation to God, because all men are equally creatures and all are beings composed of body and »soul. As rational creatures they owe a su]Dreme worship to their Creator, and that worship ought to be internal and ex- ternal, that is to say, a visible and invisible worship — the adoration of the soul and the worship of the body. As there is but one true God, religion, to be a revelation and divine, must be one and one onl5\ The reasons which prove that religion must be one make it also clear that that one religion should be universal, for all men and for all time ; and unchangeable or unalterable, for God cannot change, nor should man's essential relations to God change when these relations are fixed by an imchangeable God. Though there is and can be onlj^ one true rehgion, this religion is natural or patriarchal and supernatural or re- vealed. And of revealed religion there was the Mosaic or Jewish, which became the Christian religion when God, through His Son Jesus Christ, completed His revelation and .supreme message to man. We have here to deal with the Christian religion alone, which includes the truths of all religions, and which may be defined as the summary of all the truths which God has re- vealed to us, of all the laws which regulate the conduct of the soul in its relation with its Creator, and of all the external means of grace and salvation which He has provided for us ■while we are on this earth. We maintain that the Christian religion, the religion of Christ, is and can only be the Catholic religion. The Catholic Church is the divinely established institution for preserving intact and advancing the Christian religion ; and that Church may be described as a visible, well-defined and organized moral body, or society, established by CUirist, the imperish- able soul of which is the Holy Ghost. To the non-Catholic who views the Catholic Church as 4 THE CATHOLIC CHUBCH IN UTAH simply a human institution, her perpetuity and indestructibil- ity will ever remain an insoluble problem. The Catholic, how- e\er, is confronted with no rational difficulty; he compares the Church to the human body, differentiating, of course, the natural from the supernatural, the human from the- divine. As the vital principle of the human body is the indestruct- ible soul, animating all its parts and every atom of its phys- ical being, the imperishable soul of the Catholic Church is the Holy Ghost. Now so long as the soul remains with the- body, man lives and acts, and so long as the Holy Spirit, th8^ animating principle of the corporate body of the Churclt abides within it, the Church cannot perish. And as we have the ever-abiding word of our Blessed Eedeemer that the Holy Grhost would be with the Church until the end of time, the- Church must live while time endures. Nor is her immortality limited by locality, for her influ- ence, within her own sphere, is as far-reaching as the all- powerful arm of the Eternal Father. That distinguished French philosopher, Joseph DeMais- tre, rose from the study of the religious movements of the- seventeenth and eighteenth centuries with the convictiouL that "Heresy can never successfully compete with, or hold its own, against the Catholic Church, unless supported by the^ strong arm of military power. ' ' Equally strong is the expression of wonder on the part of the Protestant historian, James Anthony Froude. In his work on the "Eevival of Eomanism," he tells us that "The- tide of knowledge and the tide of outward events have set with equal force in the direction opposite to Romanism. Yet,, in spite of it, perhaps by means of it, as a kite rises against the wind, the Eoman Catholic Church has once more shot up)- into visible and practical consequence. If she loses ground ini Spain and Italy, she is gaining in the modern, energetic races^ which have been the stronghold of Protestantism. Her mem- bers increase, her organization gathers vigor, her clergy are energetic and aggressive. She has taken into her service her old enemy, the press. What is the meaning," he asks, "of" THE CATHOLIC CHURCH IN UTAH 5 SO strange a phenomenon? Is it because science is creeping like a snake upon tlie ground, eating dust and bringing forth materialism, that the Catholic Church, in spite of her errors, keeps alive the consciousness of our sj)iritual being, the hope of our immortality?" In another part of this remarkable essay he claims that ' ' Rome counts her converts from Protestantism by tens, while she loses but here and there an unimportant unit. ' ' Some years before the tide of conversions had set in to- ward the Catholic Church in England and America, and when Mr. Froude was beginning to emerge from obscurity. Lord Macaulay was examining the mystery of the indestructibility of the Catholic Church. "There is not," he exclaims, "and there never was on this earth an institution of human policy so deserving of examination as the Roman Catholic Church. ' '' The Catholic Church is a perfect society, a supernatural society, a society founded by Christ for the salvation of the human race. But the Church is a society of living men, and therefore must be a visible society. It is a society for all men who would be saved and must therefore be a perpetual soci- ety. No society can exist without a head, a center, an author- ity, a governing power. Our Divine Lord before organizing His society and establishing His Church chose one of His disciples and appointed him head of the society or Church He was soon to institute. "Thou art Peter," spoke our Saviour to this disciple, "and on (thee) this rock I will build My Church." Had the disciples of Christ chosen the visible foundation they would have had power to change it. Had Peter himself, by divine appointment, established the Church, Peter could claim a right to alter or modify its doctrines. But when Christ Himself chose the head and built His Church, na power on earth can destroy it, and all hell can not prevail against it. Now as the Divine Founder was soon to go to the Father and leave for all time a visible society to perpetuate His 6 THE CATHOLIC CHUEGH IN" UTAH doctrines, it was necessary that a visible head should preside over this society, and so lie made Peter that head and His visible successor on earth, with superhuman power to rule His Church, and in and through his lawful successors to rule it to the end of time. This is what we Catholics mean by the Supremacy of St. Peter and of the Pope of Eome as his law- ful successor. The Church of Christ is one, holy, Catholic and Apostolic. The Church is one in its Sacrifice, its sacraments, and its doctrines. And this oneness excludes all multiplicity, all division, all diversity, for Christ said: "On thee, Peter, I will build My Church (not churches), to thee I will give the keys ; feed My lambs, feed My sheep ; there shall be one flock and one Shepherd. ' ' By divine precept all are bound to be within this Church which Our Lord compared to a sheepfold. "He that hears you, hears Me; he that will not hear the Church, let him be as the heathen. As the Father hath sent Me, I send you; go teach all nations ; preach the gospel to every creature ; he who believes and is baptized shall be saved; he who believeth not shall be condemned. ' ' There can be only one true Church, and all are com- manded by Christ to belong to that Church. He who knows this will of Christ and this obligation and does not obey, cannot be in the way of salvation. A church teaching supernatural truth, mysterious truth beyond human understanding, must be an infallible church, especially if tremendous penalties accompany a determina- tion not to listen to its voice. Hence our Lord made His Church infallible on the instance He made it divine. "I will be with you always, even to the end of time," and again: "I will send you the Holy Spirit, the spirit of truth, to teach you, and He will abide with you forever. ' ' Without an infallible church there can be no faith, no cer- tainty, and therefore no supreme obligation to believe. The only church on earth that makes good her claim to infallibil- ity is the Eoman Catholic Church. She not only claims in- THE CATHOLIC CHUBCH IN UTAH 7 fallibility, lout she exercises and makes her claim operative through (1) General councils. (2) The voice of her bishops in luiion with the See of Peter. (3) The Pope, the head of the Church, teaching ex cathedra, or as the vicar or repre- sentative of Christ on earth. What, then, do we mean by asserting Papal infallibility? "We mean that the Sovereign Pontiff is, by divine appointment and as successor to St. Peter, divinely protected and exempt from error when, in the exercise of his exalted office, he de- fines what is of faith, that is what we are to believe, touching doctrines and morals. Here is what the Vatican Council, representing the universal Church, proclaims in reference to this subject: "We teach and define it to be a dogma divinely revealed that when the Roman Pontiff speaks, ex cathedra, that is, when in discharge of the office and as teacher of all Christians, by virtue of his supreme apostolic authority, he defmes that a doctrine regarding faith or morals is to be held by the universal Church, he enjoys by the divine assist- ance promised to him in blessed Peter that infallibility with which the Divine Redeemer willed His Church to be endowed in defining a doctrine regarding faith or morals." It is most important that we hold clear and accurate mean- ing on this subject. A definition of faith is not the crea- tion of a new doctrine, but is simply an official declaration by the Church, or by the Supreme Pontiff, that a defined doc- trine is contained in the deposit, or legacy, or revealed truth, left us by Christ. "What is a deposit?" asks St. Vincent of Lerins. "It is that vfhich is intrusted to you, not that which is the fruit of your invention; it is what you have received, not what you have devised; it is not a private assumption of authority, but an affair of public transmission; a thing transmitted to jou, not produced by you." (De Potes, v. 29.) The Church does not create a doctrine and never claimed the right to do so. She defines what God has revealed, and lifts aliove the 8 THE CATHOLIC CHUBCH IN UTAH region of controversy doctrines contained in the deposit of faitli. A definition of faith, then, is not the invention or creation of a new doctrine, but is simply an authoritative or official promulgation of a truth as old as Christianity itself. Thus, a truth of revelation which was before implicit, that is, en- closed as it were in the deposit of all doctrinal or moral truths, becomes, by the official voice or definition of the Church, a thing to be believed by every member of the Cath- olic Church under pain of exclusion from her communion. For example, the doctrine of the Infallibility of the Pope was of necessity included in the deposit of faith, but the vast body of Catholics did not know it, and, until the voice of the Church of God was heard proclaiming it to be of faith, were not ex- pected or bound to believe it. After the Church had offi- cially defined Papal Infallibility to be included in the revela- tion of Grod to man, then it became what is called a dogma, and was to be accepted and believed under penalty of excom- munication. Papal Infallibility does not mean that the Pope cannot sin. It is one thing to be exempt from sin or the power of sin- ning, but it is quite another to be divinely protected against doctrinal error, when teaching the things that are of God. Infallibility is not inspiration. Inspiration implies infal- libility, but the latter does not necessarily mean inspiration. By inspiration is meant the impelling will or influence of the Holy Ghost moving one to write or speak. His will and pres- ence moving the mind of the individual, not allowing him to err, and influencing him to write or speak what God wishes. jBj' infallibility is understood a special providence or as- sistance from God by which the representative or Vicar of Christ on earth is preserved from all doctrinal error in tejiching or defining all matters of faith and morals contained in the deposit of truth already revealed. Now, there is nothing contrary to reason and practical common sense in believing that God has given to the head of His Church this prerogative of infallibility for the conser- vation of the doctrines He revealed for the benefit of the THE CATHOLIC CHUECH IN UTAH i) human race. An infallible God proclaims to man truths which must be believed even though they transcend the com- prehension of the human mind. It was necessary for the conservation and the correct exposition of these truths that the Church which He founded should be infallible, otherwise we could not be held to believe them. An infallible God could not establish a Church subject to error, and the exigencies of time and locality demanded an infallible head for an infalli- ble body. There is, therefore, nothing contrary to reason, nothing out of harmony with God's dealings with men as ex- emplified in the lives of the inspired prophets and apostles, if God shields the supreme head of the religion which He es- tablished on earth from all doctrinal error in his capacity of Supreme Teacher. It is due to the human race that it should be so, for without infallibility there can be no unitj^ and no obligation to believe. * # * ^ # ;>.- There are two divine sources of the Church's infallible teaching — the scripture and tradition, or the written and un- written word of God. Touching what is known as the Bible or Holy Scripture, that is, the Old and the New Testaments, the relation to and position of the Church ought to he well understood. The Church teaches that the Bible contains the revealed word of God, that it was written under the inspiration of the Divine Spirit; that, in the words of St. Paul to Timothy: "All scripture inspired of God is profitable to teach, to re- prove, to correct, to instruct unto justice." (II Tim., iii, 16.) The Bible as we have it to-day, humanly speaking, owes its preservation to the Catholic Church. During the bloody persecutions, waged against Christianity for nearly four hundred years by the emperors of Eome and the world, the Church preserved the scriptures from destruction. She guarded the Bible with maternal care when the fierce hordes of northern barbarians swept over Europe, slaying, burning, pillaging and devastating everything before and around them. 10 THE CATHOLIC CHURCH IN UTAH It was the Catholic Church that fixed tlie Canon of the Scripture ; tliat is to say, she determined, for all time, what writings were to be accepted as inspired and what were to be rejected as of human invention. She separated the spurious Jrom the genuine and made it certain what was the inspired word of God. She incorporated the scriptures into her liturgy;, that is, her ritual and public worship, and insisted that they be read in her open services and be expounded to the people. Her priests and bishops take upon themselves at their ordination the obligation to read every day for an hour the Bible and the commentaries on the word of God. These com- mentaries, or notes and explanations, are the best, most satis- factory and learned ever written. No scholarly man now be- lieves that the Catholic Church ever forbade her children to read the Bible or was ever opposed to Holy Scripture. The Church was and is not only the guardian of the Bible, but — J draw attention to this — she is the divinely appointed official teacher and interpreter. The Bible was not, and could not be, intended by Christ to be the rule of faith and of morals. The theory that the Bible, interpreted by each individual or by a group of individuals, is an unerring rule of faith is absurd. First, because Christ never wrote a word of the Bible. Second, He never commissioned His apostles or disciples to write. Third, the Bible, as we have it,. was not written and com- pleted until sixty odd years after our Lord's Ascension. Moreover, it is well known that the Canon of Holy Scripture — that is, what books were declared by the ('hurch to be in- spired—was not formed in any respect for upwards of a Imndred years after the destruction of the Temple. Even the Protestant essayist, Samuel Taylor Coleridge, admits in one of his essays that the Canon was not collected into an authorized volume for nearly three hundred years after the Ascension of our Saviour. How, then, could it be a rule of faith for those living in these times'? Moreover, the Gospel TH£ CATHOLIC CHUECH IN UTAH 11 had been preached to all nations^ and the Christian Church constituted and ordered as a divinely organized religion long before; so that before the Canon was settled the Church de- termined the belief of Christendom. Fourth, for sixteen hundred years, from the foundation of Christianity until the time of the invention — and years after the invention — of printing, it was impossible to dis- seminate the Bible or for the overwhelming mass of Chris- tians to read it even if it were possible to circulate it. Since the Sacred Scriptures have been unwisely common- ised, and each individual has become his own teacher and in- terpreter, religious confusion has taken possession of the human race. The unlearned and unstable, "understanding: neither the things they read, nor whereof they affirm, have made shipwreck concerning the faith." (I Tim., i, 7-15.) Christ, the Divine Lawgiver, appointed His Church to be the guardian and teacher of His revealed words to His peo- ple. "All power," said our Lord to the members of the Apos- tolic Senate — His Church, — "is given to Me in heaven and on earth. Going, therefore, teach all nations, teaching them to observe all things whatsoever I have commanded you." (Matt., xviii, 19.) "Go ye into the whole world and preaclr the Gospel to every creature." (Mark, xvi, 15.) "He that hears you, hears J\Ie, and he that despises you, despises Me. ' ' (Luke, X, 16.) "He that will not hear the Church let him be unto thee as the heathen." (Matt., xviii, 17.) These solemm words of the Divine Master prove that He appointed His teaching Church, and not the Holy Scriptures, to be the rule of faith for all Christians. The Bible, for four hundred years, has been the rule of faith for our separated brethren, and, as a result, endless divisions and warring sects have tilled the civilized world with doubts about the supernatural character and divinity of Christianity, have supplied the infidel with plausible argu- ments, and have served to bring the religion of Christ into- unmerited contempt. 12 THE CATHOLIC CHURCH IN UTAH THE CHURCH AND TRADITION. The Catholic Church is the custodian of Sacred Tradition, as she is of the Holy Scriptures. What do we understand by Tradition! By Tradition we understand the transmission, by the teaching authority or office of the Church, of certain revealed truths of salvation not explicitly contained in Holy Writ ; such traditions are known as oral ; that is, handed down from generation to generation, either through the Councils of the Church, Liturgical Books, the Acts of the Martyrs, the writings of the early fathers of the Church, or inscriptions on the tombs and monuments of martyrs and confessors of early days. The saintly and learned men familiarly called the "Early Fathers" were nearly all bishops or priests who flourished from the days of the Apostles to the sixth century. The Fathers were succeeded by holy and scholarly men known to ecclesiastical history as Doctors of the Church. Now, where the testimony of the Fathers, sustained by the authority of the Doctors, proves that a truth is revealed and was taught by the early Church, we are satisfied that such a truth was and is, an integral if not an essential part of the Christian Faith. Such ecclesiastical tradition has always been entitled to the same veneration by the Church as the Bible itself. Indeed, as a medium of transmitting revealed truth, tradition from some aspects is more important and necessary than the Bible itself. The Church, whether in Mo- saic or Apostolic times, antedates the Bible and is indepen- dent of it. The Church existed before the Bible, and could exist without it. But the Church never did, and never could exist without tradition. "Stand fast," writes St. Paul to the early Christians, "and hold the traditions which you have learned, whether by word or by our epistle." (Thess., xi, 14.) Commenting on these words, St. Chrysostom says: "It is evident that the Apostles did not communicate all in writing, but much without writing. Both deserve equal faith. It is tradition, ask no more." Do away with tradition and the authority of the Church and the Sacred Scriptures them- THE CATHOLIC CHUECH IN UTAH 13 selves would be as the Vedas of India, the Koran or the writ- ings of Confucius; for neither their inspiration, authentic- ity, canonicity, or, indeed, their certain interpretation, could be conclusively and authoritatively proved. "I would not," writes St. Augustine, "believe the Grospel itself unless the authority of the Catholic Church moved me to it. ' ' CONFESSION, OE THE SACEAMENT OF PENANCE. Those who believe in the Divinity of Jesus Christ will, I am persuaded, agree with me in admitting that the Son of Grod came down from heaven to destroy the power of Satan, to overthrow the reign of sin and to establish purity, peace, charity and justice. The purpose of His earthly mission and the object and suffering of His divine life here on earth was to save our race from sin and its dreadful consequences, and to rescue mankind from the horrors of eternal death. But it was necessary, in the Divine Economy, that man should co-operate in the measures taken for his salvation. By sin, voluntarily committed, he estranged himself from God, and, in order to be reconciled to the Creator he insulted, man must conform to certain conditions submitted by his Eedeemer. One of these obligations was that he should honestly repent of his sins and confess them to some one authorized to listen to him and, by the authority of Grod, absolve him. Now that the power of absolving sinners was granted to the Apostles by our beloved Lord seems irrefragable. "When he said (St. John, xx) that Pie sent them as His Father had sent Him — that as He was the Apostle of the Father, even so they were to be His apostles ; and that, in particular, they were thereby and thenceforth invested with authority to remit and to retain sins, it seemed hopeless to conceive what the meaning of these words could be, if they did not involve all tliat was claimed for them in regard to Absolution. Moreover, it was evident that this commission to the Apostles was only a carrying out of the Lord's declaration in regard to the Jewish church, that He had not come to destroy but to fulfil the law. By that law the priest was appointed to 14 THE CATHOLIC CHUBCH IN UTAH .judge of carnal lepers, and so shadowed forth the Christian priesthood to spiritual lepers. As the carnal lejoer must have shown himself to the Levitical priest ere he could be pro- nounced clean, and be permitted to stand amongst the con- gregation of Israel, so was the spiritual leper to be dealt with by the Christian priesthood. In both cases they only who showed themselves to the priest were undoubtedly cleansed. If it be maintained that the Christian priest has not author- ity to judge between the clean and the unclean, he is then much inferior to the Jewish minister ; if he has not power to cleanse as well as to pronounce clean, as St. Chrysostom says (de Sacerdotio), he is not superior to him. In like manner, it was provided under the law that all persons- disqualified by special transgressions from approaching the altar had to come to the priest in order to be absolved. Notliing was clear- er that neither the solemn Paschal offering, nor the annual Day of Atonement, nor the regular morning and evening 01)- lations sufficed for the cleansing of individual souls from these special transgressions. Every single soul whose con- science was burdened, had to come and confess its sins, be- fore it was restored to the full privilege of the Covenant. Thus it is evident to every thoughtful and unprejudiced man that confession of sin belongs to an tmiversal law of healing, and takes its date from the fall of Adam. When Grod interrogated Adam it was to lead him to confession, pre- paratory to the awful penance of sorrow and labor, to be consummated only by death. When he examined the con- science of Cain it was for a like end. Joshua in like manner bade Achan not only to give glory to God by confession to Him, but also by confessing to Joshua what he had done. Nathan was sent to King David to obtain the acknowledg- ment — "I have sinned." Thus, as St. Basil informed us, "Such among the saints in ancient times as repented, con- fessed their sins." We read in Leviticus, v. 5, that if a man were guilty of any of the sins there named, he was directed to confess the THE CATHOLIC CHUBCH IN UTAH 15 sin to the priests. So in tlie Book of Numbers (v. 6), "When a man or a woman shall commit any sin, they shall confess their sins that they have done ;" and in the Book of Proverbs, we read: "He that hideth his sins shall not prosper; but he that shall confess and forsake them, shall obtain mercy" (xxviii, 12). David confessed to Nathan, Saul to Samuel, Ahab to Elijah, Hezekiah to Isaiah, and Manasseh to the seers, "who spoke to him words in the name of the Lord of Israel." Nor was this method really altered in the New Tes- tament. They who were baptized by John the Baptist confessed their sins. They who believed at Ephesus "confessed and showed their deeds. ' ' It was on this account that Christ pro- claimed His mission to be for the calling, not of the right- eous, but of sianers, to repentance, and to invite the weary and heavy laden to come to Him for rest. And it was seen that, though Lazarus was raised by Christ as the type of de- liverance from mortal sin, yet his salvation was incomplete until the disciples were bidden to "loose him and let him go." When St. James urged confession of sins and the intercession of a "righteous man" as a condition of healing, he was acting in conformity with the will of his Divine Master, who in the hearing of St. James declared to his Apostles, "Whose sins you shall forgive they are forgiven them, and whose sins you shall retain, they are retained" (St. John, xx, 23). Arguing, then, from Scripture testimonies alone, the in- quirer is convinced that confession to God only, as an instru- ment and condition for the remission of his sins, is not sufficient for that purpose; but that it is his bounden duty also to confess to those whom God has appointed on earth as His priests and His delegates to receive that confession and absolve him from his sins. The origin of and the authority for confession is divine; the very same upon which rests our belief in the inspiration of Holy Scripture, and that is the warrant and decree of that divinely incorporated society, the column and foundation of all truth, the united, infallible, visible (Jatholic Church. 16 THE CATHOLIC CHURCH IN UTAH Few subjects are less understood by the non-Catholic pub- lic than that of private confession and absolution; and, as a result, few subjects are oftener disposed of by sheer preju- dice and passion. If you listen to one of the more determined opponents of this sacrament, you hear it denounced as this "auricular confession," as if confession could be anything but auricular; or this "private confession," as if the party speaking had a preference for confession of sins in public and in the hearing of the congregation. Then another time we are told that the confessional is often abused and perverted to a bad end, as if nothing else in religion were liable to the same misadventure ; or that it exalts and exaggerates priestly authority, as if Christ Himself did not exalt His Apostles when he conferred upon them the priesthood; or that it ex- poses all concerned to the peril of impurities and defilement, as if any kind of cleansing or healing could be undertaken without incurring such risks; or that it is unscriptural, as though we were not told in the Holy Scripture to confess our sins — one to another. These objectors would cover absolu- tion with contempt as being the refuge of weak women or of feminine men. What is this but the old cry against religion in general? What is this, after all, but the scoffing censure of the indifferentist and the sneer of the materialist that our churches are filled with women? Yet it is a striking fact in the present day that if any churches are more thronged with men than others they are the Catholic churches, where the doctrine and practice of private confession and absolution are preached and encouraged. We have yet to learn that the patient who boldly submits to a painful and distressing ope- ration for the sake of his health deserves to be branded as being more effeminate than those who cannot nerve them- selves to submit to the probe and knife of the surgeon. Now to face shame and confusion demands more moral courage and more manliness than to endure pain. TI-IE CATHOLIC CHURCH IN UTAH 17 THE DOCTEINE OF INDULGENCE. Indulgence is not a pardon for sin, nor is it a permit to 'Commit sin. An indulgence is the remission or the taking away of the temporal punishment incurred by the sinner and remaining after the guilt and eternal punishment due for grave sins are remitted by confession and repentance. There -are many examples in Holy "Writ which prove that after the guilt or stain of sin was taken away there yet remained due a temporal punishment. Thus Adam was forgiven the guilt •of his sin, but still what fearful punishment he had to endure Jor it ! David was forgiven, was pardoned his sin of murder and his violation of the sanctity of marriage, and yet was punished by the death of his child. Moses was forgiven his sin of doubt, yet as a temporal punishment for it he was not permitted to enter the Promised Land. It is, therefore, cer- tain that a temporal punishment remains due for sin after the ^uilt of it has been forgiven. Now the Church, by virtue of the power of loosing and binding entrusted to her liy Christ, •can remit this temporal punishment on certain prescribed ^conditions, such as the worthy reception of the sacraments of Penance and the Blessed Eucharist, the recitation of certain prayers, acts of mortification, the giving of alms, and the per- formance of ceitain works of mercy. There is nothing in all this to show that an indulgence is the pardon of sin or the permission to commit sin. Is it even, under any circumstances, allowable for the priest or the Church to fix a charge for absolving a penitent or to receive money for an indulgence? Emphatically no! To ■■do so would be to incur the guilt of simony, that is, the sell- ing of something consecrated or sacred. THE EEAL PEESENCE. Jesus Christ, our Lord, as man and mediator, held a three- :fold office: He was Prophet, Priest and King. The Son of <3rod, when He assumed our human nature was ordained, con- ■secrated and appointed a priest in a twofold sense. He was 18 THE CATHOLIC CHURCH IN UTAH a priest according to the order of Aaron, or the Levitical or- der, and according to the order of Melchisedech. As a priest,, according to the order of Aaron, He offered Himself a bleed- ing Victim, a sacrifice of blood on the Cross. As a priest ac- cording to the order of Melchisedech, He offered Himself in the Eucharistic Sacrifice the night before His crucifixion. Melchisedech is called a priest by Moses because he offered a sacrifice of bread and wine (G-en., xlv., 18-19). The night before He suffered Jesus Christ took bread and said : ' ' This is My Body which is broken for you" (I. Cor., xi., 24), and taking the wine, He said : "This is the chalice of the New Testament in My Blood,, which is poured out for you" (Luke, xxii., 20). The Catholic Church holds, and has alwaj's held, that Christ meant what He said. His words were not merely declarative, they werer effective ; they proclaimed a Sacrifice and a Sacrament. There can be no religion without a sacrifice; for sacrifice is the es- sential and distinctive act and mark of divine worship. All other religious acts, such as prayers, hymns, petitions, thanks- giving, etc., may be offeredto man; but sacrifice can be offered only to the Creator, for it is an act by which we acknowledge God's supreme dominion over us and our entire dependence on Him. The religion of Christ is a perfect religion, and therefore must have a perfect sacrifice. It is the religioa that is to last to the end of time, and, therefore, must have a. perpetual sacrifice. Our Lord ordained His Apostles priest* when, after consecrating the bread and wine. He offered on. earth His first Mass, and said to them: "Do ye this in com- memoration of Me." In virtue of this command, these first Christian priests and their validly ordained successors for all time, offered and offer up to Grod the bloodless Sacrifice. Those who have re- jected the Sacrifice of the Mass have rejected and lost the Christian priesthood. A priest is a sacrificial and a sacra- mental man, a man duly consecrated and appointed to offer sacrifices and administer sacraments. ' ' So let a man account of us," declares St. Paul, "as ambassadors of (*hrist and dis- THE CATHOLIC CHURCH IN UTAH 19 pensers of the mysteries of God" (I. Cor., iv., 1). As a sacri- ficial man, the priest ascends the altar of Grod to offer the Mghest act of worship to the Supreme Master of us all. As a sacramental man, he comes down from the altar of God to bestow divine graces and gifts to the people in dispensing the sacraments. A sacrament is a visible or outward sign insti- tuted by Christ to communicate grace to the soul. Grace is a supernatural gift destined by God to enable us to resist temptation and merit heaven. The Holy Eucharist is, however, so transcendent a mys- tery that no one view of it, dwelt on exclusively, is sufficient to exhaust its fullness of grace and blessing. It is the high- est, the most solemn, the fullest and most perfect act of Chris- tian worship. It is the noblest offering of praise, the grand- est and most joyous act of thanksgiving, the completest and most efficacious form of prayer, the surest means of obtaining the grace and favor of our heavenly Father, the most accept- able act of homage that we can offer to Him, the one act of worship specially and expressly enjoined on all generations of Christians by our Lord Himself. On no subject, unhappily, has more misunderstanding — the fruit partly of ignorance and prejudice, partly of defec- tive belief — been current than on the Eucharistic Sacrifice, popularly called the Mass. If we have read aright the signs of the times during the last forty years, if the tide of conver- sions now rising to the Catholic mainland mark a concur- rence with the call from on high, and if a more respectful and deferential language toward the Holy Eucharist, which was in our boyhood stigmatized as a "blasphemous fable and dangerous deceit," be an assurance of better things, then let us hope and believe that God is mercifully, in this most sa- bred subject as in others, leading back honest souls to a fuller appreciation of Catholic truth and a fuller knowledge of the tremendous value of a human soul. 20 THE CATHOLIC CHURCH IN UTAH WHAT OF OUE DEAD. It is in the Catholic Church alone that the heart of man- linds all its spiritual longings satisfied, and its tenderest. affections enkindled at once, and elevated by the possession of privileges not subject to time, and by the exercise of du- ties which do not terminate in the grave. In the Church, rela- tions and affinities once formed endure forever. They are not for this earth alone, nor only for time, because they do not arise out of earthly associations, nor depend upon the laws of human existence. They pass beyond the bounds of time and have their perfect realization only in eternity. These- relations do not cease when death enters. The visible Church,, that is, the Church on earth, is the channel and means of our union with the Church invisible, that is, with the souls who departed this life in friendship with God. When, by the One Baptism and the One Faith, we are tinited to the company of the faithful on earth, we are also joined to the spirits de- parted, so that the living and the dead are members of the same Church, united to one Head, Jesus Christ — the Lord and Euler of both worlds — subjects of the same kingdom and members one of another in the same community. Nothing can separate us from Christ, "neither death, nor^ life, nor things present nor things to come ' ' — nothing but that which cuts us off from the communion of the Church, visible and invisible — either excommunication, or a death in mortal sin. The former cuts us off from the Church, visible and in- visible, at once ; and by death in mortal sin we fall away from the friendship of Christ, the hope of Heaven, and the fellow- ship of redeemed souls. We have it on the word of God that nothing defiled, no defiled soul, can enter into heaven; and the Holy Ghost, in the Epistle of St. Jude and in the second general Epistle of St. Peter, tells- us that the reprobate and mortally guilty are in the unseen world detained in everlast- ing chains, imprisoned in the pit, and that for them the "mists and storm of darkness are reserved forever." For these we do not pray. Many of the baptized, let us hope the- THE CATHOLIC CHUBCH IN" UTAH 21 great body of the baptized, are not willfully and obdurately sinful; but when about to die they know that they have not made satisfaction to God for sins committed in the flesh, nor have they made ample atonement to Grod for these sins. The Catholic Church teaches that God has provided a state — St. Paul calls it a place — in the other world where satisfaction may be made for mortal sin, the guilt of which is already pardoned and the eternal punishment remitted, or for venial sins or voluntary stains found on the soul when it separates from the body. =.¥ * * ,v * * In what way the soul, which leaves this world in a state of grace, yet with remains of sin, will be prepared for its ulti- mate destiny in the Kingdom of God, into which nothing de- filed or that defileth can enter, we know not. It may have to pass through a longer or shorter period of suffering in order to its purification. It may be that sin, once admitted into the soul, cannot be eradicated without the application of severe remedies external to itself. Sin has a substantive existence, besides its opposition to the will of God, which seems by the consent of the sinner to be woven into the very texture of the soui itself, so that we cannot entirely get rid of it by any effort of our own. After we have repented, after absolution,, while we are striving against it, still it haunts us ; we feel it as the presence of an evil being which will not let us alone. Its marks survive our earthly existence. It may survive God's most gracious pardon, and require means not attain- able in this life for its extermination. All our experience; leads us to believe that there can be no real, thorough convic- tion of mortal sin without the deepest anguish of mind. And if it were so that the soul had to pass through some fiery ordeal, internal or external, for its cleansing from the devil- marks which have been woven into it by former sins, it would not be so much penal suffering as the loving treatment of the- Divine Physician healing the wounds of the soul by sharp but salutary remedies, and in heahng, drawing it ever nearer ta Himself and imparting to it a foretaste of eternal bliss. 22 THE CATHOLIC CHUKCH IN UTAH The Catholic Church from its beginning lias taught and teaches now that the temporal punishment due for unatoned sin is modified and the time of suffering shortened by the operation of indulgences, prayers, alms and especially the Holy Sacrifice of the Mass. And that this was the belief of the Church of God before the Incarnation or birth of our Divine Lord we know from the history of the people of Grod in the time of Judas Machabeus. After his victory over Gorgias, the Governor of Idumea, Judas ordered a collection to be taken up among his officers and soldiers, and "sent twelve thousand drachms of silver to Jerusalem for sacrifice to be offered up for the sins of the dead. * * * 'It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins.' " (II. Mach., xii., 43-46.) Here is an evident, an undeniable proof — even as an histori- cal fact — of the practice of praying for the dead under the Old Law which was then strictly observed by the Jews, and consequently could not be introduced at that particular time by Judas, their high priest and commander. It must be frankly acknowledged that the Holy Scripture contains no direct and exialicit command to pray for the dead apart from the living. Indeed, Holy Writ says very little about the state of the dead; it seldom refers us to the hour of death as the termination and end, and the final finishing of our moral training and discipline. "The coming of the Lord," "The judgment," is that to which it directs our at- tention as to our goal, and the consummation of our destiny. St. Paul seems to speak of the work of grace as continuing in the redeemed soul when it is in an intermediate state or in purgatory. "Being confident of this very thing, that He who hath begun a good work in you will perfect it until the day of Jesus Christ." (Phil, i., 6.) "Waiting for the manifestation of our Lord Jesus Christ, who also will confirm you unto the end that you may be with- out crime in the Day of our Lord Jesus Christ." (I. Cor., i., 7,8.) But we have plain directions to pray one for another, to THE CATHOLIC CHUECH IN UTAH 23 make prayers and supplications to God for one another, to pray for all saints. Now if all who have been and are law- fully baptized belong to the same body of the Church, if there be One Body and One Spirit, if that One Body be Christ Him- self, from whom no faithful soul can be separated ))y death, it does not appear how any one soul redeemed by the Blood of Jesus Christ and united to Him by grace can be excluded from the prayers which the Church offers for the living and the dead, or from participation in the virtues of the Adorable Sacrifice of the Mass. All who belong to the "household of God," wherever they are, share in the communion of saints. When St. Paul begged of God (II. Tim., i., 18) to show luercy to the soul of Onesiphorus, he certainly was praying for the dead, and in doing so professed his belief in an inter- mediate state, and in the possibility that remains of evil yet lingered with the soul of Onesiphorus, his friend, which the unknown discipline would cleanse. The soul of St. Paul's friend was not dormant; it was in a state of conscious exist- ence and its powers were actively exerted in some way. The same may be said of every soul in the intermediate state, that is, purgatory. Thought is of the very essence of the being of a soul, in the body or out of it. It must tliink, it cannot exist and be inactive. The soul in purgatory is wait- ing for the voice of Jesus Christ summoning it to "possess the kingdom," it is preparing for the beatific vision. What may be the nature of its sufferings, the intensity of its long- ings, its lonely regret for its sins, or the duration of its exile, are known to God alone. This much we do know, that the Church of God, in the Holy Sacrifice, appeals to Him to have pity and mercy on the souls of her departed children, and that the faithful, from the beginning, prayed for their dead. "We pray for all who have departed this life in our communion," writes St. Cyril of Jerusalem, "believing that the souls of those for whom our prayers are offered receive very great relief, while the holy and tremendous Victim lies upon the altar." (De Mort., 1. iii.) 'M THE CATHOLIC CPIURCH JN UTAH The most unexceptionable authority is to be found in the early litvirgies, or books of instruction and devotion, on all points of Catholic faith and practice which they embrace. No documents of proof can equal them in importance, and when they all agree, as they do in this matter of prayer for the dead, we may be certain that we have attained the mind of all the churches, not in one age or country, but in all ages and in. all countries where Christ has been worshiped. Liturgies are the voice and words, not of one Doctor or Father, how- ever great, but of churches which with one consent have ap- proved a form of rites and prayers. In every liturgy ex- tant, prayers are found for the dead ; they form a part of the great intercession for the Church and the world, for the liv- ing and the dead. It is beyond the limit and the scope of this Introduction to quote the words in which liturgies commemo- rated and prayed for the dead. "We find these prayers in the Liturgy of Malabar, in those of St. Mark, St. James, St. Clement, St. Chrysostom, the Sarum, and even to-day among all the churches of the East, among the Nestorians, ]\rono})h- sites, Armenians and Copts. ****** There are some other doctrines distinctively Catholic that space will not permit us to enter upon. There is the doctrine of the Communion of Saints, that of the Immaculate Concep- tion, invocation and veneration of saints and devotion to the Blessed Virgin Mary, whose ineffable nearness to Christ and her immaculate purity, draw a clear line of distinction be- tween her and all others, even the holiest creatures, so as to exempt her from the conditions which surround the pious dead. The moth-worn charge tliat Catholics adore the virgin Mother of God is practically dead, killed by the intelligence of sane men. Of God we ask mercy and pardon, of the Blessed Virgin and the saints in heaven we ask for prayers and intercession for us with God. All history, sacred and profane, offers us no character worthier of our admiration, worship and reverence than ]\[ary as child, maiden and THE CATHOLIC CHTJHCH IN UTAH 25- mothtir. The poet Wordsworth, inspired by faith and poetic: genius, sings of lier : "Woman above all womeu glorified, Our tainted nature's solitary boast, Fairer than eastern skies at daybreak stre\vn With fancied rfises ; than the unblemished moon Before her wane begins on heaven's blue coast. Maiden, whose virgin bosom was uncross't By the least shade of thought to sin allied." Nor may any Catholic pay a higher tribute of respect and reverence to the sinless Virgin than did the Protestant poet. Longfellow when he addressed her in reverent and devo- tional verse : '■'\'irgin and Mother of our dear Redeemer, All hearts are touched and softened at thy name. And if our Faith hath given us nothing more Than this example of all womanhood — So mild, so merciful, so strong, so good, So patient, peaceful, loyal, loving, pure — This were enough to prove it higher and truer Than all the creeds the world had known before." No man who adores Grod may hesitate to exclaim with St.. "Bernard : "Mother of our Lord Jesus Christ, pray for me." WHY PRIESTS DO NOT MAEPtY. That her priests must lead a celibate, that is, a single life,, is not a dogma or doctrine of faith of the Catholic Church. It is of the tradition and of the discipline of the Chui'ch to which a candidate for the priesthood must pledge himself before he takes Holy Orders. Waiving the question of clerical celibacy with reference to the requirements of the Church, let us look back into the history of the past and inquire, what was the general teach- ing and tone of feeling in former ages upon this point wliicli_ seems to be above the comprehension of many non-Catho- lics? 26 THE CATHOLIC CHURCH IN UTAH We naturally turn first to Holy Scripture as tliat to which the professing non-Catholic Christian would appeal in sup- port of his own religion, and as a witness to the soundness or unsoundness of ecclesiastical laws. The high estimation in which the virginal, as distinguished from the married life, was held in primitive Christian times, no doubt had its origin in the teaching of our Lord. That He chose a Virgin for His mother, and that He Himself lived and died a Virgin can scarcely be considered to be without significance. Both our Blessed Lord and St. Paul unquestionably give the preference to the unmarried life as being a more favor- able state for religious self-devotion and liigher spiritual aspirations than the state of matrimony. Our Lord's words are: "All receive not this word, but they to whom it is given ; he that is able to receive it, let him receive it. ' ' To some it is a gift of God, and those who have the gift are advised to abstain from marriage "for the Kingdom of Heaven's sake" (Matt., xix, 12). St. Paul's language illus- trates our Lord's. He begins by saying that it is a good thing for a man not to marry (I. Cor., vii., 1.) ; he would pre- fer to see all men as he was himself; "but every man hath his proper gift, one after this manner and another after that" (verse 7) ; but celibacy is, indeed, to be advised" (verse 26). He encourages the unmarried condition for those who aspire to holiness and he gives his reasons in these words : "I would have you to be without solicitude. He that is without a wife is solicitous for the things that are of the Lord, how he may please Grod; but he that hath a wife is solicitous for the things of the world, how he may please his wife" (I. Cor., 32-33). He draws a difference, too, between the married woman and the virgin, praising the condition of the virgin (verse 35). Here, then, though the Apostle is far from finding fault with marriage, he evidently prefers celibacy, not because marriage is not to be commended, but because there is less ■distraction in an unmarried life. Such a life, undertaken and THE CATHOLIC CHUBCH IN UTAH 27 adhered to, from religious motives, involves a stricter renun- ciation of the world, a greater absence from earthly luxuries and enjoyments and a more entire devotion of the soul to the service of God. Nor should we lose sight of other passages which equally bear upon the question. St. Peter is the only one of the apostolic priests who is mentioned in Holy Scrip- ture to have had a wife (Matt., viii., 14) ; but it may be doubted if he lived with her after his call to the apostleship. And the same may be said of the other members of the Apos- tolic Senate if any of them were married. Except upon this assumption, how are we to understand the meaning of our Lord's answer when St. Peter said to Him: "Behold, we have forsaken all, and followed Thee." Jesus said to them; ^'Amen, I say to ye, that ye who have followed me, in the re- generation, when the Son of man shall sit on the seat of His majesty, you also shall sit on twelve seats ; for every one that hath left house, or brethren, or sisters, or father, or mother, or wife * ^ * shall receive a hundredfold, and shall pos- sess life everlasting." (Matt., xix., 27-29.) * # *: * # ^ Judging from what we read of the Apostles, we may con- clude that it was a spirit of self-sacrifice in a celibate priest- hood which won for Christ the first and greatest victories; and in after periods of the Church's history we learn that the conversion of all Europe from barbarism to Christianity was accomplished by unmarried missionaries. The bare idea of such missionaries as St. Augustine, St. Martin of Tours, St. Boniface, St. Patrick or St. Francis Xavier indulging in the possession of wives and the comforts of married life is op- posed to our conception of heroic self-denial. These and such as these were the men who carried the strongholds of heathendom, tamed the ferocity of savage man and converted millions to the faith of Jesus Christ. It would be unfair to a married clergy to expect it to produce a leper priest, a Father Damien or a Father Brebeuf, who was tortured by savages. Common sense tells us that celibates who are free from the anxieties, burdens and the responsibilities incident ■28 THE CATHOLIC CHtlECII IN UTAH to married life are the proper men to face the perils of a missionary life, and very often the horrors of mutilation and martyrdom itself. A priest must, to faithfully discharge the duties of his high, holy and most honorable calling, be free from all earthly entanglements, be above secular interests, free of family cares and free also to devote his whole life ex- clusively to the service of God and the salvation of souls. Again, he must be ever ready, like his Divine Master, to lay down his life, if necessary, for the members of his flock. When pestilence or infection ravages a community, when con- tagious disease of the most virulent type enters the home of .any of his people, he need have no fear that by his death his wife will be left unprovided for or his children orphans. The Catholic Church is inspired by the Spirit of all Wis- dom. She was directed by divine inspiration in the apostolic age; she knows now from the experience of centuries and the lessons of the past that the celibate state creates a certain psychological and mental attitude in the priest which is neces- sary to the effective accomplishment of the work of the Church — the salvation of souls. She is heir to the experience, to the religious and social experiments of nearly two thousand years, and she is too wise to blunder. She knows that the conjugal state, in addition to its hampering responsi- bilities, brings about a condition of mind which, more or less, unfits a man to sympathize with the sacerdotal life and to •enter untrammeled into the spiritual responsibilities. Depend upon it, the Church is too wise, too familiar with the past and too experienced in human nature, to insist upon a celibate priesthood were she not convinced by a study of the centuries that the celibate state is better for society, bet- ter for religion, and better for the priest himself. And now I deeply regret the exigencies of space preclude me from entering more minutely upon the study of the Divine and human economy of the Catliolic Church. Her deeds, her achievements, her superb charities are writ large in the his- tory of the human race for nineteen centuries. Her mission- THE CATHOLIC CHXJECH IN UTAH 29 ary labors and successes outrank those of all tlie churches of the world combined. Her hospitals for the sick and injured, her homes for the aged, the poor and the helpless, her institu- tions for the education and protection of the orphan and the heroic charity of her consecrated men and women surpass and outclass those of all the non-Catliolic foundations and all the philanthropic institutions of the entire world. .This wonderful Church of Grod has survived the vicissitudes of time; she saw, to paraphrase Lord Macaulay, the beginning of all the djmasties of the world and she is destined to see the *end of them all. She is the truth ; immortal truth is but from the Immortal, and — Truth can never die. THE CATHOLIC CHURCH IN UTAH. PRELIMINAEY CHAPTER. THE JESUIT AND IPRANCISCAN MISSIONARIES OF THE WEST AND- SOUTHWEST. Religious Orders of the Catholic Church — Opinions of Prot- estant Historians — Explorations of the Missionaries — • Dangers ivhich Encompassed them — Trials and Tribula- tions Left Eloquent Memorials — Parkman's Acknowl- edgment — Achievements of Jesuit and Franciscan Mis- sionaries — Their Heroism. — Their Writings and Result of Their Study of the Native Tribes. The Holy Ghost, by the toEgue of the Archangel Raphael, teaches ns that "It is well to hide the secrets of the King,, but honorable to reveal and confess the works of God." (Tob., xii, 7.) It is the remembrance of this advice which impels us to record the edifying events in the history of the Catholic Church in Utah, and in an especial manner the experiences of the Spanish priests who, in 1776, preached Christianity to the Indians of Utah Valley. Superficial men and men of contracted vision have for centuries harbored prejudices and entertained unreasonable dislike for the religious orders of the Catholic Church. But sincere, honest and conscientious men — men who could not and cannot doctrinally,. see eye to eye with us — have long ago appreciated the religious enterprise and the prodigious re- sults of their heroic zeal. These non-Catholic writers and students of history have not liesitated to proclaim the mem- bers of these orders to be benefactors of our i-ace, apostles of religion and men of transcendent courage. "The monastic orders," writes Leopold von Ranke in liis "History of the Popes," "were constantly accompanied and THE CATHOLIC CHUECH IN UTAH 31 animated by motives of a religious character. They taught the savage hordes to sow and reap, ])lant trees and build houses, while teaching them to read and sing, and were re- garded by the people thus benefited with all the more earnest veneration. ' ' Francis Parkman, the Harvard historian, after many years of study and research among the great libraries of Europe and America, completed his history, ' ' The Jesuits of North America, ' ' and may be said to have revolutionized pop- ular opinion touching the religious orders and that enter- tained in particular about the Jesuits. He strangled preju- dice and disarmed hostility. Here is what he writes of the priests who in the seventeenth century dwelt with the sav- ages of Canada and western New York: "In the history of humanity it would be difficult to find a piety more ardent, an entire abnegation of self more com- plete, a devotion more constant and generous than we witness in the lives of these priests. A life isolated from all social companionship and separated from all that ambition covets, then death in solitude or amid most excruciating tortures, such was the perspective of these missionaries. Their ene- mies, if they will, may charge them with credulity, supersti- tion or blind enthusiasm, but calumny itself cannot accuse them of hypocrisy or ambition. They entered upon their careers with the fearless souls of martyrs and the heroism of saints. The great aim of all their acts was towards the greater glory of God." Adolph Bandelier, Eliott Coues, Charles F. Lummis, and other honest and distinguished students of Spanish- Ameri- can missionary history, are unanimous in their expressed ap- preciation of the disinterested and daring efforts made by the Eeligious Orders of the Catholic Church for the reclama- tion and salvation of the American savage. "Their zeal and their heroism were infinite," writes Mr. Lummis in his "Spanish Pioneers." "No desert was too frightful for them, no danger too appalling. Alone, imarmed, they traveled the most forbidding lands, braved the most 32 THE CATHOLIC CHURCH IN" UTAH deadly savages, and left upon the minds of the Indians such a proud monument as mailed explorers or conquering armies never made." When studying the history of the exx^lorations of those early times we must not forget Ihat tliese daring men, Jesuits or Franciscans, were traveling entirely in the dark. Nothing in modern times can approach the romance of the solitary expedition of that fearless missionary. Father Marcos, who, in 1539, set out from a Spanish settlement in Culiacan, Mexi- co, crossed the Mayo and Yaquis i-i\'ers, struck the head- waters of the San Pedro of Arizona and, reaching the White Mountains, pushed on to the Hopi and Zuni towns, on the borders of New Mexico and Arizona. Not many years ago the English and American press and platform were loud and insistent — and rightly so — in admiration of the courage and daring initiation of Speke and Burton, Livingstone and Stan- ley, who let in the light on darkest Africa. But it must not bo lost sight of, Avhen instituting comparisons between these men of renown, that the recent explorers of Africa had a satisfactory knowledge of the outlines of the continent, knew the names and habits of the coast tribes, what rivers entered the ocean and what animals roamed the unexplored territory. Moreover, all that remained to be examined of the interior of Africa was a certain area of known breadth and length. But the first explorers of America literally knew nothing, absolutely nothing, of the lands they were entering. The missionaries who penetrated the northern wilds of what is now known as the "Great Basin" had no information on the extent and vastness of the mainland, and no other guide than an astrolabe or a compass. When ascending a mountain they did not know but from its summit the South Sea might be seen, or a vision of the "Great Northern Mystery" be vouchsafed them. It was not only an unexplored land they were entering, but a land abso- lutely unknown and perhaps peopled by races of men and animals unlike anything ever seen or dreamed of. For all they knew they might encounter interminable des- THE CATHOLIC CHURCH IN UTAH 33 >erts of burning sand or rushing rivers of impassable widtli. Tliey might reacli the foothills of mo vm tains of unscalable lieight or lakes of burning pitch. They might chance upon whole rivers of boiling water, gigantic forests, canyons of iiorrent depths, snake-infested marshes or volcanoes vomit- ing fire. They forded rushing streams, descended deep can- yons, crossed yawning gulfs, skirted narrow ledges and trailed the fringes of dangerous precipices where one false step might carry them headlong to death. A sudden slip, a momentary loss of self-control, a slight giddiness, then a fall, a hurtling through the rocks, a crash, and all was over. They ■endured the horrors of quenchless thirst, of fierce and pro- longed desert heat, and waded through marshes reeking Avith the exhalations of malarial fever. Their days were days of marvels, of appearing and disappearing wonders, of trans- >cendent possibilities, and the things and strange people al- ready discovered prepared them for tlie wonderful and the (extraordinary. It was as if a passage to the planet Mars were being ■opened, and the first adventurers to the stellar regions would Teturn loaded with gems and diamonds, and bearing tidings 'of marvelous discoveries. When that heroic Franciscan, Pather Marcos of Nizza, entered Arizona and New Mexico, in 1539, he blazed the way for that most remarkable of all ex- plorers, Francis Vasquez de Coronado, who accomplished the most wonderful exploring expedition ever undertaken on the American Continent. After Coronado had returned to jMexi- ■co City, Don Antonio de Espejo organized his famous expedi- tion, gave New Mexico its name, and, arriving at Acoma, :saw, first of white men, the astounding "snake dance." Then, in 1596, Juan de Onate led a colony from the City of Uexico to settle New Mexico and Christianize the sedentary ■tribes of the then romantic land. Eight years after planting Ms colony he set out, accompanied by Father Escobar, for the Zuni and Moqui towns on the Chi(|uito Colorado. They ttlien explored the Colorado and Gila rivers, following the •Colorado to its mouth and claiming the newly discovered re- 34 THE CATHOLIC CHURCH IX UTAH gions for the King of Spain. On January 25, 1605, Feast of the Conversion of St. Paul, they raised the Cross, the em- blem of Christianity, at the mouth of the Gila and placed New Mexico, which then included nearly all Arizona, under the protection of St. Paul, the Apostle to the Gentiles. Eeturning from his great explorations, Onate built the city of Santa Fe, and assigned, so far as he could, the tribes and the whole extent of the regions he had explored to the care of the Franciscan Fathers. This wonderful missionary order of the Catholic Church established missions all over the southwest, and in thirty years converted to the faith 60,000 souls, including many of the Moqui and Zuni nations. These Spanish Fathers were men of great heart and stead}' pur- pose. Every man of them was educated, fitted and trained for the accomplishment of one great object, the Christianiz- ing and civilizing of the savage hordes aroimd them. If the recognition of a common bond of humanity which unites the races of the earth and the units of the race be one of the no- blest principles known to mankind; if to establish among men a knowledge of our common humanity, to remove the barriers which ignorance, prejudice and narrow conceptions of the dignity of life, have erected, constitute greatness of soul, then these heroic priests, thirty-eight of whom surrendered their lives for love of their savage brothers of the desert and the mountain reached the plane of greatness and will be yet im- mortalized in granite or marble. But these brave and saintly men did not limit their time and talents to Christianizing, educating and teaching useful arts and husbandry to their bronzed converts. Many of them- opened up unexplored regions and cut the trails to unknown lands. Of these was Francisco Garces, who crossed the Cali- fornia desert, covering hundreds of miles without a com- panion, and relying upon Indians to show him the way he wished or was ol^liged to go. Of these also were the Fran- ciscan priests Silvestre Velez de Escalante and Atanasio Dominguez, who left Santa Fe July 29, 1776, for the pur- THE CATHOLIC CHURCH IN UTAH 35 pose of exploring tlie land and discovering a direct route to Monterey, in Alta, California. They explored portions of Colorado, entered Utah, and on the 23d of August, first of white men, looked out upon the j)laoid waters of Utah Lake. They charted the newly ex- plored land, described the tribes they had visited, the botanj' of the country, named the rivers and mountains and be- queathed to us an accurate map of the country as it then was. They did more. On their return to Saute Fe, in January, 1776, they wrote out a history of their expedition which car- ried them to the Grrand Canyon of Arizona and to the Zuni and Hopi villages. They described Salt Lake, gave the names of the tribes living on its shores, and left to the peo- ple of L'tah today an invaluable treatise on the habits and manners of the Indians around Utah and Salt Lake. When the Spanish or French missionaries fearlessly pene- trated an uncharted land, they were confronted with almost insuperable trials. The land was to be explored, the tribes to be civilized, superstition to be eradicated and the faith to be preached. And there is no record of failure in their noble mission. They plunged into unexplored regions with no weapon but the crucifix, no guide but a compass, and often with no other companion than their own zeal and the grace of God. They went from tribe to tribe, crossing deserts and mountains, encompassed by privations, surrounded by deso- lations of sand or an unbroken and pathless wilderness, "Grod also bearing them witness by signs and wonders, and divers miracles, and gifts of the Holy Ghost according to his own will." (Heb. ii, 4.) They were confronted with toils and difficulties of an un- accustomed experience, and blazed the trails in many ra- stances with their own blood. In savage encampments and in barbarous pueblos they raised aloft the Cross with the ap- pealing image of the Crucified Christ, "whose head was bowed down even as droops the yellow ear of corn." The extent of the country covered by the zeal and marvel- ous energy of their priests is remarkable. The field includes •l6 THE CATHOLIC CHURCH IN UTAH all northern Mexico, Lower California, Arizona, Nortliern and Southern California, New Mexico, Utah and portions of Colorado. Across the uninviting breasts of these barbarous regions these saintly and wonderful men wandered, instruct- ing, teaching, preaching, toiling and dying on the deserts or mountains, showing on the whole such a record of lieroism and zeal as to invite the applause and admiration of heroic spirits and men of lofty courage. And amid all their dan- gers, labors and trials, they were mapping the land, describ- ing rivers and mountains and recording the habits of the na- tives with an accuracy of detail and a fidelity to truth that has withstood the attack of the keenest criticism. Separated from the world, from ambition, from home, honors and dignities, they became very near and familiar friends with Grod. We may, without exaggeration, repeat of them what Thomas a Kempis wrote of the martyrs of the earlr Church: "Saints and friends of Christ, they served our Lord in hrmger and thirst, in cold and nakedness, labor and Aveari- ness, in watching and fastings, in prayers and liolj' medita- tions, in persecution and reproach." The ruins of the churches they built are to-day eloquent memorials of their love for the sun-scorched race they re- deemed, monuments of their zeal and love for perishing man and beacons for the civilization which was to follow. In nightly hours stolen from lives of self-sacrifice, they wrote for those who were to come after them, and for the world at large, narratives and letters, essays on native manners, de- scrij)tions of the land, of the customs, ceremonies and rites of the tribes. "It is impossible," says Parkman, "to exaggerate the value and the authority of these writings. I can even add that, after the most careful examination, I have no doubt at all that the missionaries wrote in perfect good faith, and that these 'Relations' are entitled to an honorable place as historic documents worthy of all confidence." — (The Jesuits, of North America.) THE CATHOLIC CHURCH IN UTAH 37 They mapped and delineated whole regions, named moun- tains, rivers and vallej^s, and left us an invaluable library on aboriginal man and savage nature. In this incomparable collection are included dissertations on botany, geology, zool- ogy, ethnology and on tribal languages and dialects. They omitted nothing; in their edifying letters we find accurate descriptions of localities and of natural curiosities, a wealth of historical and legendary information, reports on manners and customs interspersed with characteristic anec- dotes and bits of folk lore. Their writings have proved of in- estimable value to the secular historians who have enlarged the sphere and are now exploiting the aboriginal past. There is not, in the history of heroic endea-\'or, a more in- spiring chapter than that which records the deeds of self-de- nial, the apostolic labors and the affection of these lonely priests for their spiritual children of the forest or the desert. To a fervor that was intense and an abnegation that was en- tire, they added a devotion that was indefatigable. They brought to the discharge of their exalted office an rmselfish- ness that was admirable and a fortitude under dopri^'ation and suffering which, since Apostolic times, has hardly a parallel in human history. That they might enlarge their usefulness and broaden their influence with their tribal flocks, they conformed and adapted themselves to Indian ways, to their manners, cus- toms and linguistic address. They smoked the calumet with the Onondagas, exchanged wampum belts with the Hurons, and ate atole out of the same bowl with the Pimas. They mastered the dialects of the tribes that they might familiarly use the allegories, metaphors and figures of speech with which the tribal orator clothed his appeals. Of the brave and saintly soldiers of the cross who did duty on savage fields in those early days, fifty-two won the crown of martyrdom. All these were slaughtered for the faith within the present limits of the United States and fell beside the standard of the Cross breathing loyalty to God and His Church in their expiring agonies. 38 THE CATHOLIC CHUBCH IN UTAH Nor should we marvel tliat God gave such courage to men. When our Divine Lord instituted His Church, He dowered it with the Seven Gifts of the Holy Ghost, and conspicuous among these are Piety and Fortitude which, when received into the soul, make of the coward a brave man. From the day of the crucifixion of St. Peter, down to oui- own times, the Church has been the faithful mother of heroes, martyrs and confessors. The IDamiens and the leper sisters of Port- of-Spain and Tracadie, were, and are what they are, by the grace of the Holy Spirit operating on the human will through the Sacraments and the Divine Sacrifice of the unalterable Church of God. "The heroism of the priests and nuns," writes Mr. George Sampson in the London Daily Chronicle, "who have sacri- ficed their lives in an effort to ameliorate the condition of the unfortunate victims on the lonely and isolated island in the Pacific ocean, excites the most x^rofound feelings of admira- tion in every breast." If Mr. Sampson were intimate Avith the missionary his- tory of the Catholic Church, his admiration would deepen into wonder and, like the men of Nazareth, he would "fear and glorify God who had given such power to men. ' ' The Spanish Franciscan priests stretched a chain of mis- sions from Mexico City to the Bay of San Francisco, and eastward into Kansas, to a point where, figuratively, they met the missionaries of the great Jesuit Order from Canada and where these soldiers of the two divisions of the Army of the Cross sang a "Te Deum" to God that the name of Jesus Christ was reverenced and the Faith proclaimed across the North American continent from ocean to ocean. CHAPTER 1. MAECOS DE NIZZA, PRIEST AND EXPLORER. Area of Salt Lake Diocese — Tribes of Arizona and Neiv Mexico— The Moqiii, "Cliff People"— The Priest Marcus de Nizza — Companion of Pizarro — His WovAerfnl Ca- reer — On the Way to the Zuni Villages — De Nizza's Tramp through Northern Mexico — His Plunge into Arizona in 1539 — Death of the Negro Estavan — Vieiu of Cibola — Return and Death of the Priest. Any descriptive work professing to deal witli the early history of a great Church in a region embracing 154,000 square miles of territory must, in a measure, anticipate the epoch of which it treats. It will unfold a panorama of neigh- boring lands and peoples before and during the period with which it is occupied, that the reader may better understand the situation, the region and the individuals to Avhom he will be introduced, and with whom, speculative!}', he will asso- ciate. If, then, we examine the condition of our country west of the Eocky Mountains as it was three himdred years ago, we find it occupied by a number of independent hordes and sedentary tribes. Sonora, northern Mexico, then included Arizona as far as, and some miles bej^ond, the present city of Tucson. Over this immense region of mountains, arid deserts and river lands roamed the warlike Apaches, who scorned the drudgerj^ of horticulture and trusted to their fleetness of foot and skill in hunting for subsistence. Set- tled along the fertile valleys of the Salt Eiver, the G-ila, the San Pedro, the Santa Cruz and the lower Colorado, and extending themselves inland to the fringes of the desert or the foothills of the mountains, dwelt various tribes, sub-tribes and tribal groups, dibble-men and men of the stone hoe. Each of these practised a rude cultivation, possessed a 40 THE CATHOLIC CHURCH IN UTAH cliaracter of its own, and, such as it was, an independent ex- istence. CJommon to all was tlie idea of a Supreme Being, belief in good and evil spirits, in witchcraft, incantations and in the supernal or infernal powers of Shamans, or witch-doc- tors. To the north, ranging from the San Francisco mountains of i\-rizona on the west to the neighborhood of the pueblo towns of New ]\Iexico on the east, and from the San Juan mountains down southward to Mount San Mateo, roamed the Xavajos, an offshoot of the warlike Apaches. The Moquis, known to-day as the Cliff Dwellers, inhabit- ed then the villages wliere they now are in northeastern Ari- zona. The existing village of Oraibi, on a bluff of one of the Moqui messas, is the identical pueblo discovered by an ex- ploring party sent forward by Coronado in 1540. To the south and east of the Moqui lands, near the headwaters of the Puercos and Pecos rivers, tributaries to the Pio Grrande, dwelt the Zuni, a sedentary people, to whose villages was given the name of pueblos by the Spaniards. North and northeast of the hunting and arable lands of all these tribes stretched an unknown sea and country called by the Spaniards the "Northern Mystery," a land shrouded in impenetrable gloom, whose limitless distances, ferocious hordes and terrifying wilds awed exploration. Into these uncharted and unknown regions fearlessly strode the Spanisli missionary Fathers, bearing a message of salvation and hope. There is not in the history of exploration, perhaps not in the history of the human race, a tale more romantic and thrilling than that which I'ecords the adventurous plunge into the darkness of the great Arizonian mountains and deso- lations of sand of the Spanish priest, Fray 3iIarcos de Xizza, in'lSSO. This adventurous and zealous priest was tlio com- panion of Francisco Pizarro, when the daring Spaniard swept, like a whirlwind, to the conquest of Peru, and subdued an empire. He retui-ned from Peru by command of bis supe- riors and was doing missionary duty on the frontier of THE CATHOLIC CHUBCH IN UTAH 41 Northern Mexico, subject to further orders, when, early in 1536, three gaunt and sun-tanned men entered the fortified town of San Miguel de Culiacan, Sinola, Northern ^Mexico, and told a tale of starvation and adventure which staggered belief. They claimed to be survivors from the ill-fated ships of Pamfilio de Narvaez, who on the 17th of June, 1527, sailed away from the port of San Lucar de Barrameda, Spain, and was never again heard of. After the ships went to pieces these three men, Andres Dorantes, Alonzo del Cas- tillo Maldonado, Alvan Nunez Cabeza de Vaca and a negro slave, Estavan, were washed ashore and captured by Florida Indians. Escaping after some years of captivity, they tramped toward the setting sun, masquerading among the savages as medicine men from another world, and passing over immense regions and through so many tribes that "the memory fails to recall them." The fabulous tales they told and the wonderful people they encountered fired the imagination and stimulated the zeal of the Franciscan friar, De Nizza, and he resolved to plunge into the uncharted land and open a way through these mysterious regions for the missionaries of his order. He applied for and obtained from the Provincial of the Fran- ciscans in Mexico, Fray Antonio de C'indad Rodrlgo, ]3ermis- sion to begin his adventurous journey. Carrying in his pocket his permit and instructions from the viceroy, Mendosa, then dwelling at Toula, New Galicia, dated November 20 (1st of December, Keformed Calendar), 1538, Fray Marcos started, March 7, 1539, from the town of San Miguel, Sinoloa, and entered upon his daring expedi- tion. He was accompanied Ijy an Italian Franciscan, Fray Honorato, the negro, Estavan, who, with the survivors of Narvaez 's ill-fated expedition, crossed the continent, and by some friendly Sinoloa Indians. When the expedition struck the Sinoloa or Petaltan, Fra}' Honorato, his only white com- panion, contracted tertian fever and was left in the care of an Indian family. Fray ^Marcos pushed on "as the Holy 42 THE CATHOLIC CHURCH I^T UTAH Spirit did guide us." Taking along two sonora guides, the fearless priest continiied his journey north by west and, paralleling the shore line of the North sea or, as it is now called, the Gulf of California, he entered the land of the Yaquis, crossing the Fuerte, Mayo and Yaqui rivers. Sweep- ing to the west, he came to the hunting grounds of the Eu- deves, tramped a forbidding country, and on the evening of March 21, 1539, arrived at the Indian town of Vacapa, on the headwaters of the Rio Matape, central Sonora. Here the brave priest remained for some time instructing the Eudeves in the elements of the Christian religion. On the second day after his arrival among the Eudeves, he sent the negro with Indian guides on a scout northward into the Arizona of to-day. The negro was instructed "to go to the north fifty or sixty leagues (one hundred and twenty miles) to see if in that region he might see something out of the ordinary, or a well-settled and rich country, and if so, to send an Indian or two with a message. ' ' It was under- stood between them that the messengers were to bring, from the negro to the priest, a cross, and that the size of the cross would make known to Fray Marcos the importance of Estavan's discovery. If the cross were large, the priest would understand the things seen by the negro were of great importance. On the morning of the fourth day after the negro had left for the north, two strange Indians entered Vacapa carrying a cross large enough to crucify the priest. "They told me," writes Fray Marcos in his Eeport, "by order of Estavan, that I should now set out at once, for he had met people who had given him information of the great- est thing on earth; that he was now with Indians who had been there, one of whom he sent to me." This Indian told me so many things of his country that I hesitated to believe until I would see the country myself or obtained further proof. This Indian said that from where Estavan now was, it would take thirty days to go to the first city of the country that was called Cibola. Moreover, he stated that in this THE CATHOLIC CHXJECH IN UTAH 43 province were seven very large cities all under one gov- ernor ; that tlie houses were large, built of stone and lime, the smallest of these houses was of two stories, others of three or four stories, and all flat roofed; * * * that the people of these cities were well clothed, and many other particulars he told me, not alone of the Seven Cities, but of other lands further on, which were more important than the Seven Cities." When Father Marcos heard these wonderful stories he raised his hands and "gave thanks to our Lord." Ever since the time of Nuna de Guzman, 1530, there was a dim tradi- tion of the existence of these seven cities, and now with his own eyes he was to gaze upon them. Starting at once on a tramp through the Sonora Valley, he swung to the north, and after four days of fatiguing travel through a wild and uninhabited region, he stood on the banks of a river, now known as the San Pedro, on the confines of Arizona. He was now among the Sobaipuris, 200 miles from the Gulf of Califor- nia, and heard again of the existence of a populous city further north which they also called Cibola. They told him that between them and Cibola was a great wilderness in- habited by fierce and crafty people, and that it would be dangerous for him to advance farther to the north. After a friendly visit of three or four days with the Sobaipuris, the Friar, on May 19th, re-entered upon his peril- ous journey. Veering to the northeast, he tramped Arizona, its deserts and mountains, crossed the Gila and Salado rivers and, toward the end of May, 1539, sighted the Zuni village of Havico, in the territory now called New Mexico. Here his journey northward abruptly came to an end, by a verified account that the negro Estavan, avIio was sent forward to re- port the coming of the priest, had been murdered by the Zuni. Fray Marcos, before retreating to the south, erected a wooden cross on a stone cairn, gave to the land the title of the "New Kingdom of St. Francis," took possession of it in the name of Jesus Christ, and began his homeward travel — 44 THE CATHOLIC CHUEGH IN UTAH "Coil harto mas tcvior que romida — with a load of fear and an empt}' sack," as lie facetiously writes in his diar\'. The aim tlie great missionary had in mind when he en- tered on his romantic trip was to open a way for the Francis- can priests who were to follow, to explore the land and report on the disposition of the tribes. This was one of the most extraordinary, if not the most extraordinary, journeys on foot ever voluntaril}^ undertaken by a single man on the continent of North America. Alone, unarmed; this wonderful priest, animated with burning zeal for the salvation of souls, flung himself into an unbroken desolation of wilderness, fearlessly penetrated the camps and habitats of uncivilized man, and returned to his countrymen after covering 1,200 miles of desert, mountain and river lands in the six months of his disappearance. CHAPTER II. THE EXPLOBEE AND THE MESSFONABY. March of Coronado for the Cibola — His Companions — Dcatli^ of the Priest Juan de la Cruz — Of Brother Luis Descal- amo — Father Padilla and Pedro de Tobar Visit the Ma- quis — ]\Iarch of Coronado and Padilla Through Oklahoma and Indian Territory in 1541 — Enter Kansas, Crossing tlie Arkansas — Return of Coronado — PadiUa's Journeij to the Teton-Sion.r — St((rts for Lands of tlie Paivnees — Is Murdered — Body Never Recovered — Mota-Padilla's Account. The official report of Fray Marcos De Nizza, his wonder- ful exploit, the lands he had seen and the tribes with whom he tarried stimulated the ambition and aroused the enthu- siasm of the Spaniards in Mexico, and initiated the famous expedition of Coronado in 1540. When Coronado began his march for the fal)ulous Seven Cities of Cfbola there went with him three Franciscan priests and a lay brother to teach Christianity to the natives. Happily the names of these zealous missionaries have been preserved to us, and we owe it to our admiration for disinter- ested courage and zeal to see to it that these names will live for all time. Best known of these was Father ^larcos of Nizza. He accompanied the expedition to the Zuni towns — the Zuni- Cibola of New Mexico, which he had already seen and of which he had written. His health failing him, he returned to Mexico City, where he died IVIarch 25, 1558. The priest Juan de la (^ruz was of French descent, and was aging rapidly when he volunteered to accompany Cor- onado. He was a man of great piety, and was reverenced by Coronado 's men for his sterling qualities of head and heart. When Coronado retired from New Jlexico, April, 1542, the 46 THE CATHOLIC CHTJECH IN UTAH aged priest stayed with the Indians at Tigna, now Bernalillo, on the Eio Grande, which cuts New Mexico from north to south. As he was never again heard of, and no positive statement in regard to his fate is found in the early writers, we may only conclude that he was murdered by the Tiguans. Fray Luis Descalamo, the lay brother, selected for his field of labor, after the Spaniards left the country, the vil- lage of Pecos, on the left bank of and high up on the Pecos river, northern New Mexico. When Coronado was leaving for Mexico he presented to Fray Luis five or six sheep. These the lonely man drove before him into the Zuni country, pausing many times in the day to let them browse, and at night lying down to rest with his sheep sleeping around him. When he entered the Pecos with his little flock he was hospitably welcomed by the Indians of the great pueblo and told he might settle among them. He now built himself a rough cabin on the prairie outside the village and gathered the little children around him for instruction in the cate- chism. How long the venerable man lived here, or what be- came of his sheep, we do not know. He may have died in his little hut, or he may have been murdered by one of the sorcerers or medicine men, jealous of his poioularity with the tribe. When Espejo passed by the Zuni villages, forty years after Coronado 's expedition, he heard nothing of the fate of Fray Luis. Father Juan de Padilla, who seems to have been a confi- dential friend of Coronado, was comparatively a young and vigorous man when he volunteered to join his Provincial Fray Marcos on Coronado 's explorations. When Coronado advanced some days ahead of his army toward Zune-Cibola, all the Franciscans accompanied him. While he camped for a time among the Zunis he dispatched Pedro de Tobar, his lieutenant, and twelve men to escort Father Padilla on his visit to Tuscayan and the Moqui pueb- los. He was the first white man who ever saw or entered a Moqui village or spoke to a "snake man." Returning to Coronado 's camp at Cibola, he joined an exploring expedi- THE CATHOLIC OHTJECH IN UTAH 47 tion o£ Hernanda de Alvarado to Pecos. It was on this jour- ney the Spaniards saw for the first time the famous rock pueblo of Acoma and heard of Quivira. In the report remit- ted to Mexico and signed jointly by Padilla and Alvarado (Third Vol. Documentos de Indias), QuiA^ira (Kansas) was represented as a very rich country. On the return of Alvarado to Cibola, Coronado, taking with him Father Padilla and twenty-nine mounted men, started on his now famous journey to Quivira. The party crossed the Canadian river, entered the lands of the warlike Apaches and rode into the great buffalo herds of the plains. After sixty-seven days of tortuous travel they crossed the Arkansas, near old Fort Dodge, and entered the region called Quivira, in northeastern Kansas, not far from the boun- dary of Nebraska. They were now in the land of the Teton — Sioux — known afterwards to the Canadian trappers and hunters as the " Gens des Prairies. " This was in 1541. The priest returned to the Rio Grande with Coronado, and when the adventurous Spaniard went back to Mexico with his disheartened men. Father Padilla and Father Juan de la Cruz remained to instruct the tribes in Christianity. With them stayed a Portuguese soldier, Andres Docampo, a Mes- tizo boy, two Spanish assistants, Lucas and Sebastian, known. as "Donados," or missionary volunteers, and two Aztec- Indians from Mexico. From Bernalillo, where they now Avere, Father Padilla. set out on a missionary expedition to the Teton-Sioux, Qui- vira, in the autumn of 1542, leaving Fray Luis with the Pecos.. He brought with him Docampo, the two Donados and the half-blood boy. He also took along all that was necessary for offering up the Holy Sacrifice, one horse and some pro- visions for the trip. No accident marred the romance of the journey and they safely arrived among the Teton-Sioux, by whom thej^ were hospitably received. After instructing the Indians of Qui- vira in the rudiments of religion. Fray Padilla, in opposition to the advice of the chiefs of the tribe, resolved to visit and 48 THE CATHOLIC CHUilUH IN UTAH preach to the Guyas, who were no friends of the Tetons. His zeal overlapped his prudence or his knowledge of Indian customs ; for in those days a missionary who dwelt with and was regarded as a friend of a tribe could not leave their encampment to take up his abode with an unfriendly people without exposing himself to suspicion and jealousy. The Te- tons held the friar in awesome reverence as a powerful sor- cerer, whose incantations, when friendly, meant prosperity to the tribe, and when malign, carried with them sickness and misfortune. The more popular the priest became, the more dangerous it was for him to leave the wigwams of his friends. When the Spanish missionary, contrary to the pleadings of the Quiviras, entered upon the trail leading to the land of the Gruyas — a Pawnee sub-tribe — he unconsciously shook hands with a messenger of death, for his friends believed he was going over to their enemy, and the Pawnees would look upon him as their foe, since he came from a tribe with whom they were at war. The Mexican historian jMota-Padilla, who claimed to lia^e examined early documents bearing upon the death of the faitliful missionary, tells us in his "Historia de la Nueva G-alieia," that "the friar left Quivira with a small escort, against the will of the Indians of that village, who loved him as their father. When he had traveled for nearly a day he saw coming toward him Indians in their war paint, and, di- vining their murderous intention, he advised the Portuguese, who was mounted, to gallop off and take with him the Dona- dos, and the boy, who, being young, could run away and escape. As they were unarmed they all did as the Father ad- vised, but he, kneeling down, offered up bis life, which he surrendered for the salvation of others. Thus he obtiiined his most ardent wish, the blessing of martyrdom, by the ar- rows of these savages, who, after murdering him, threw his body into a deep ]iit. The day of his death is not known, although it is considered certain that it occurred in the year 1542. Don Pedro de Tobar, in the documents he wrote with his own hand and left in the Citv of Culiacan, savs that the THE CATHOLIC CHUBCH IM UTAH ii) Indians went out to kill this holy father in order to get pos- session of his ornaments. He also states that there was a tradition of wonderful signs accompanying his death, such as great floods, balls of fire and darkening of the sun." Such is the account gi-\'en by Mota-Fadilla of the end of the first martyr west of the Missouri, i^hght or nine years after the murder of the priest, Andreas Docampo, the two Donados — Sebastian and Lucas — and the half-caste Ijov, com- panions of Father Padilla at Quivira, entered Tampico and announced the death of the priest. After their flight from Quivira they were captured by the Comanches and held as slaves. AMieu they broke away from their captors they wandered aimlessly from place to place and from tribe to tribe. The tramp of these unarmed and half-starved men from northeastern Kansas to Tampico, Mexico, would be incredible, if it were not proved and cer- tified to beyond denial. In all American history there is no parallel to this mar- velous journey, if we except the extraordinary and continu- ous wanderings across the continent from eastern Texas to the Pacific coast of C*abeza de Vaca and his miserable com- panions, Maldonada and Dorantes, in 1528-3G. What became of these companions of Father Padilla ? The Portuguese soldier, Andres Docampo, is not mentioned again in history. He is heard of for the last time in Tampico, on the Gulf of ]\[exieo; Sebastian, the Donado, who was a native of Mechuacan, ^lexico, went to Culiacan, Sinaloa, and died there ; Lucas, the other Donado, became a catechist with the Zacateca Indians, and lived to an advanced age. The grave of Father Padilla, like that of Moses, the Jew- ish lawgiver, was never found. He was, with Pedro de Tobar, the first white man to enter the Zuni and Moqui A'illages and make known the existence of the Rock of Acoma and the Pe- cos towns. With Coronado he was the first of white men to see the Arkansas, which he crossed on June -9, I'AI, and called it the River of SS. Peter and Paul — a name which it still bears on the old maps of Nueva Glalicia, or north and northwestern ^Mexico. CHAPTER 111. BAELY EXPEDITIONS OF THE SPANIARDS. The Ruis Expedition of 1581 — Flight of the Soldiers — Mur- der of the Priest Santa Maria — Death of Father Lopez — Espejo to the Rescue — Arrives in the Villages of the Te- quans — Return of the Party — Onate Organises His Ex- pedition — For 'Zuni by the Rio Grande — Building of First Church in New Mexico — Exploring the Colorado — Founding of Santa Fe, 1606 — Opening of Missions Among the Zunis — Building of Churches. The failure of Coronado's expedition and the dishearten- ing tales told by his sun-scorched and half -famished compan- ions on the streets of Culiacan and Mexico, discouraged, for a time, further explorations in northern regions. Where the spirit of adventure hesitated, that of zeal for the conversion of the northern tribes stimulated the priests of the Francis- can order in Chihuahua to ambitious hopes. Their zeal deep- ened into a decisive enthusiasm, and early in 1581 the Fran- ciscans organized an expedition of exploration and conver- sion. On the morning of September 9, 1581, immediately after the Benediction following the Mass of the Holy Ghost, two priests, Francisco Lopez and Fray de Santa Maria, a lay brother, Augustin Euis by name, and twelve soldiers left the town of Santa Barbara, Southern Chihuahua, on foot, and entered upon their adventurous and perilous journey into practically unknown lands and among unfamiliar hordes of barbarous and savage men. For eight hundred miles, cross- ing bridgeless streams, scaling pathless mountains and through wastes of arid sand, the daring adventurers held the pace, and at last entered the pueblo lands of the Tiguas, in northeastern New Mexico. As the little party advanced to- wards Taos, the escort of twelve sodiers, terrified by a num- THE CATHOLIC CHXJECH IN UTAH 51 ber of approacliing Zuni Indians, took fright, and, deserting tlie Fathers, made their way back to Chihuahua. The priests were hospitably received, and were permitted to go from village to village instructing the people an^ teach- ing the children. Encouraged by the success of their mis- sion, Fray de Santa Maria, heartened by his companions, left for Chihuahua to ask for additional priestly assistance on the Zuni mission. On the afternoon of the third day of his home- ward journey he was murdered on the desert by roaming Tiguas, who, after stripping the bodj^, left it to be devoured by coyotes, or, according to the Zarate Salmeron, burned the corpse and buried the ashes. The two companions of the murdered priest, unconscious of their brother's fate, continued instructing the Zuni in de- cency and clean living. It is possible the morality which they preached did not harmonize with the Zuni sense of grat- ification, for when Father Lopez was one daj- praying under a friendly tree, he was clubbed to death. His sole compan- ion, Brother Augustin, gave his body sepulture; but when Augustin, a few days after burying the priest was himself brained with a "macana" — a war club, — his body was flung into the river. Thus ended the hopes and the lives of these priestly men of exemplary courage. When the scoundrely soldiers, who had abandoned the priests to their fate, found their w"ay back to Santa Barbara, they pleaded the law of self-preservation and justified their desertion on the grounds of imminent danger to their own lives from the hostility and number of the natives. Indignant at the cowardice and conduct of the deserters, and fear- ing for the lives of the men of God, Don Antonio de Espejo, a wealthy Spaniard, at once sent out a call for men and organized his famous rescue party to the Zuni lands. He left the town of San Bartolome, Chihuahua, on the 10th of November, 1582, with Father Bernardino Beltram, chaplain to the company of one hundred and fifteen men, and forged his way through the rancherias of the Conehos, the Passaquates, and entered the encampments of the Tobosos, 'O'J, THE CATHOLIC CHUKCH IN UTAH who scattered to the mountains when they saw the Span- iards and their horses. Following up the Rio Grande, the expedition at last reached the homes of the Tiguas, which, much to the surprise of Espejo and Baltram, were standing tenantless. The Ti- guans, anticipating the revenge of the Spaniards for the slaughter of the priests, ran for cover to the mountains, leav- ing in their villages a few helpless old men and women. From these Espejo received confirmation of the death of the. priests. After a tour of exploration the Spanish commander gave to the land the name of New Mexico, struck the trail for home, and arrived at San Bartolome, July, 1583. In 1596 Juan de Onate, intending to colonize New Mex- ico, set out for the City of Mexico with four hundred soldiers,. one hundred married men with their families and a contin- gent of friendly Mexican Indians. With him went eight Fran- ciscan priests who had volunteered their services to open mis- sions in the land and minister to the colonists. After a fa- tiguing and harassing march of many months, Onate and liis followers finally arrived at the pueblo of Puaray of the Zuni on the Rio Grande. "Here," writes Marcelino Civezza, "a. solemn Mass was celebrated, a sermon preached, the (Jross of Christ planted, and with religious and royal rites New Mex- ico was claimed for the Spanish crown." It is impossible to define the boundaries of the New ]\fex- ico of the early Spaniards. It probably included by the term,, New Mexico, parts of Colorado, Kansas, Utah and all north- ern Arizona. "On the 23d of August, 1598," writes Gilmary Shea, in his sketch of the Spanish missions in the United States, "the^ erection of the first church in New Mexico was begun, and on the 7th of September was opened for divine service. The next day, the Feast of the Nativity of Our Lady, this church was dedicated under the name of St. John the Ba]itist, the Father Commissary, Alonzo Martinez, blessing it and conse- crating the altars and chalices. Father Christojiher Salazar THE CATHOLIC CHURCH IN UTAH 53 preached the sermon, and the day closed with a general rejoicing." This humble church was the first temple consecrated to God within the present limits of the United States, and marks an epoch in the missionary life of our country. But the date of the beginning of missionar,y labor among the tribes opens with the visit of the two priests, Juan de la As- cuncion and Pedro Nadal, to tlie Maricopas on the Gila, southern Arizona, in 1538. The practical and permanent evangelization of the tribes was now begun by the allotment of the Fathers to the neigh- boring pueblos, and the systematic organization of tlie priests into an active missionary l)ody, subject to the orders of the local superior. Father Alonzo Martinez. On October 7, 1604, Juan de Onate, general in command, and Fathers San Buenaventura and Escobar, led an explor- ing and conciliatory expedition down the Colorado rivei-. They paid a friendly visit on tlie way to tlie Zuni towns, near the headwaters of the Rio Grande, and, fording the Puerco, passed into the Mociui pueblos. Swinging to the west, they crossed the Colorado Chiquito at a place after^vards called the San Jose, and, continuing their march, veered to the north, passing near the site of the present city of Prescott, Ariz., through a region traversed by Don Antonio Espejo and Fray Bernardino Beltram nearly a quarter of a centur>- before. They now entered the lands of the Mohaves and the Yunian tribes near the Gila, swam the Gila and, facing to the- south," marched through the delta of the Colorado and stopped on the shore of the North Sea, now the Gulf of Cali- fornia. Here the.y raised a huge cross, hanging on it the coat of arms of Philip IV of Spain, and took possession of the country in the name of the Spanish sovereign. This was on January 25, 1605, and as it happened to be marked, in the Roman calendar, the feast of the Conversion of St. Paul, they declared that the day should henceforth be commemo- rated as an annual and patronal festival for New ^Fexico. 54 THE CATHOLIC CHURCH IN UTAH Eeturning from his explorations, Onate, in 1606, founded the city of Santa Fe — C^ity of Our Holy Faith — and built the Church of San Miguel, afterwards destroyed in the In- dian uprising of 1680. In 1645 missions had already been opened, schools built and churches erected in forty-six Christianized pueblo towns of New Mexico. "Even in 1617," writes Charles F. Lummis, in "The Spanish Pioneers," "there were already eleven churches in use in New Mexico. Santa Fe was the only Span- ish town; but there were also churches at the dangerous In- dian pueblos of Galisteo and Pecos, two at Jemes, San Ilde- fonso, Santa Clara, Sandia, San Felipe and San Domingo. It was a wonderful achievement for each lonely missionary, for they had neither civiJ nor military assistance in their par- ishes, to have induced his barbarous flock to build a big stone church and to worship the new white God." r a CHARIER IV. MASSACRE OF THE SPANIARDS AND SLAUGHTER OF THE PRIESTS. Number of Chitrclies in 1649 — Tlie Zuiii Conspiracy — Revolt of the Tribes and Massacre of the Spaniards — Slaughter of the Priests— Capture of Santa Fe—Tlie "Forlorn Hope" — Desperate Charge of the Spaniards — Stampede of the Indians — Into El Paso — Bet urn of Onate to Santa Fe — Submission of the Tribes — Reconc[UcsT, of Ncu- Mex- ico — Population — Human Sacrifice — Exploring Colo- rado. The mission of Jemes, where dwelt a solitary priest, Alonzo de Lugo, was almost a hundred miles west of Santa Fe and was buried in a desolation of solitude and sand. Taos, where Father Zamora was stationed, was a miserable collec- tion of adobe structures on the Taos liver, sixty-five miles northeast of Santa Fe. At the time that Father Zamora settled with the Teguas, the tribe was at war with the Utes. Taos was the mission of San Greronimo ; its handsome church was burned and its priest slaughtered in the Indian revolt of 1680. Of the forty-six Christian pueblos, mentioned by Father Velez de Escalante in his report, published in Documentes para la Historia de Mexico, and existing in 1649, seven were destroyed by the Apaches who surrounded New Mexico, ex- cept on the northwest, which was held by the TUes. Reading the glowing reports of Grilmary Shea and T. AV. Marshal] on the prosperous state of the New Mexican mis- sions, one would be led to conclude that these Indians were as docile as children and as yielding as clay in the hands of the potter. But, from the very beginning, the Fathers had to deal with a stiff-necked, wayward and stubborn people. Among them were many in every pneblo on whom the preach- ing, the self-devotion and exemplary lives of the missionaries 56 THE CATHOLIC CHURCH IX UTAH had no effect. The morality the Fathers taught was too ex- acting; it demanded a self-denial and a command of the senses, even of their thoughts, opposed to their inherited ciistoms, to their traditional practices, their own inclinations and tribal usage. Even among those who accepted the faith and received baptism there were some whose attachment to their old su- perstitions was wedded to their admiration for the cere- monies of the new faith. There were others who covertly contended that when they had all accepted the religion of the padres, the Spaniards would enslave them and brand them as they did their horses. Then sometimes the morals of the Spanish colonists and soldiers were not above reproach, their examples did not square with their belief, and their treat- ment of the Indian at times overbearing, contemptuous and harsh. Occasionally some bold and restless spirit, chafing under the discipline of the mission, or resenting the assumed superiority of the Spaniards, would break away and return to the old life. These perverts, became mockers of the Chris- tian religion, flippant critics of the priests, and irreconcil- able enemies of the Spaniard. In 1679, according to the report of Father Velez Esca- lante, written in 1778, one of these renegades was under cover in the pueblo of Taos, the furthest north of the New Mexican villages. He was known by the peculiar name of Pope and was a native of the mission of San Juan, in whose church he was baptized when a child. The Spanish governor, Oter- min, ordered his arrest for crimes done against colonial and pueblo laws, and especially for murders committed, when, with forty-six Teguans, he raided a section of the country during the administration of Governor Trevino. He must have been a man of large ability and skilled in Indian cunning and strategy. With a number of reckless and crafty companions he plotted a conspiracy which had for its object the destruction of the Christian missions, the burn- ing of Santa Fe, and the wiping out of the Spaniards. In his determination to tear up the Spanish tree, root and branch. THE CATHOLIC CHURCH IN UTAH 57 he was supported by all the pueblos, the Piros alone hold- ing aloof. The uprising was fixed for the morning of August 18th; but, learning that the Spaniards held the secret. Pope sprang the revolt eight days before the Spaniards were ready for him. On the evening of the 10th of August, three hundred and eighteen men, women and children of Spanish blood were dead, butchered and mutilated by Taos, Queres, Picuries and tribes of the murderous confederacy. And what became of the priests ? Eighteen of them were slaughtered with their countrymen, but with more atrocious deviltry. Davis, in his "Conquest of Xew Mexico," tells us that at Acoma the bodies of three missionaries were thrown into a foul cave to the north of -tlie pueblo ; that at Zuni the corpses of three others were left to rot in a broiling sun, and that at the Moqui pueblos the two priests, Juan de Vallada and Jesus de Lombardi, were done to death with clubs." "In this manner," he continues, "the priests stationed in different pueblos were killed, mostly by their own flocks, for whose spiritual and temporal good they had been laboring for years." The Spaniards put up a brave defense at Santa Fe when Pope attacked the city with three thousand of his fighters. Against them the governor, Otermin, could only throw one hundred and fifty men. The Indians captured the town, dri"S'- ing the Spaniards into the governor's quarters and patio. The besieged running short of water and provisions, and foreseeing they must perish as rats in a trap, formed the heroic resolve of dying like men in an open fight. The gov- ernor and the three priests who were sharing their fate, ap- proved of the "forlorn hope." Early on the morning of the 20th of August the half- famished but desperate Spaniards received Communion, for they believed their last hour had struck. Then the gate of the governor's quarters was swung open, and Otermin, at the head of his hundred fighters, shouting the Castilian battle 58 THE CATHOLIC CHURCH IN UTAH fry, ''Santiago, // a cllus — St. James and at them!" rushed upon the foe. The unexpected attack and the impetuous onslaught of the Spaniards stampeded the Indians. In their flight they k^st more than three hundred of their warriors, and aban- doned the liorses and arms tliey had stolen from the Span- iards. The Spanisli governor had five of his men killed, and carried to his grave the scars of two wounds he received in the scrimmage. Otermin retreated to El Paso, leaving for a time the Indians in possession of Santa Fe. In this treacherous uprising of tlie natives, men, women, children and babes at the breast were ruthlessly slaughtered. They wrecked Santa Fe with the exception of tlie Casus reales and the plaza held by the Spaniards. Of the hundred and fifty men sliut up in the Casa, but one liundred were fit to bear arms, and the victory of these fighters over three thousand Zuni warriors is one of the most brilliant feats of arms recorded in the annals of New Mexico. From 1680 to 1795 the history of New Mexico is a record of thrilling events. After tire retreat of the Spaniards the nine rebellious tribes, the Tanos, Teguas, Pecos, Queres and the rest, quarreled over the possession of Santa Fe and the right to rule the country. Meanwhile Otermin, who had establislied a fortified camp at San Lorenzo, nine miles from El Paso, had reinforced his command, and on the 18tli of November, 1681, set out with one hundred and fifty mounted men and a detachment of friendly Indians for Santa Fe. He was accompanied by Father Ayeta and the other missionaries who liad escaped the massacre. Througii the influence of the priests, tlie governor hoped to prevail upon the rebels to re- turn to their allegitince to the Si^anish crown, and if concilia- tion failed, he was ])repared to whiji them into subjection. With the exception of a few tribes who fled to the mountains, the Indians were induced to submit, Santa Fe was taken pos- session of and reconstructed, and the pueblo missions again opened. The next fifteen years in the life of the country are spat- THE CATHOLIC CHURCH IN UTAH 59 tered with blood. The Spaniards were again driven out and again came back; individual priests here and there were slaughtered and others replaced tliem; missions were de- stroyed and rebuilt, tribes were subdued in the south while others revolted in the north. "At last," say the " Rekicioites" of Padre Zarate Sal- meron, "seeing that their pueblos were coming to an end, the rebels resolved, on the advice of their medicine-men, to join together and to offer in common to the devil the sacrifice of a young girl to propitiate the demon. ' ' But the bloody ceremony failed to produce the desired result; the Indians submitted to the ine\itable and struck a truce with the Spaniards. .Meanwhile the remains of the martyred priests were, so far as possible, collected and given Christian burial. From the open prairie, from caves, ash heaps and the ruins of old or burned buildings, the bones and ashes of the devoted friars were gathered together and de- cently interred. An old manuscript records that in 1754 the governor of New Mexico, in the company of two missionaries, visited with his staff the abandoned pueblos of the Picuries and Queres to exhume the bones of two venerable priests and inter them in consecrated ground. Led by a grizzled old Indian, they found the remains of Padre Ascuncion Zarate in the debris of the decayed church of San Lorenzo of the Picuries, and those of Fray Geronimo de la Liana amid the ruins of the church at Quarac. The bones of Father Juan de Jesus, murdered l)y the Indians of Jemes, were found in an old cave and buried in Santa Fe; but, of the eighteen priests done to death by the tril^es, the mutilated bodies of nearly all were reduced to ashes or devoured by wild beasts. But what matters it for the bodies of the just who are at peace. "Those who sow in tears will reap in joy, and their names will live from generation to generation." The Spaniards were now (1760) masters of New Mexico, and outnumbered the Indians by many thousands. The sedentary population, one hundred and eighty years after 60 THE CATHOLIC OHUECH IN UTAH Onate's first attempt at colonization, numbered 25,000; of these the Spaniards counted 16,000 and the Indians 9,000. With the exception of an occasional raid from the Co- manches, who were not known in the region until brought in by the Utes, or an attack now and then by the Apaches of the southwest. New Mexico was at peace. The pueblo Indians were converted to the faith and cultivated their lands or raised herds of sheep and cattle for the Santa Fe market. The Spaniards were now free to give some attention to the examination of the unexplored regions lying to the north of New Mexico. The reader will not fail to notice that all expeditions of discovery and exploration were either piloted or accompanied by Spanish priests, and that in many in- stances most important explorations were undertaken by in- individual priests such as Fathers Kino, Garces and Esca- lante. Under the administration of Governor Veles Cachu- pin, an exploring party was sent out in 1763 to examine the country north of New Mexico, which is now the state of Colorado. The expedition was accompanied l)y Father Alonzo Posadas, who for fourteen years held a position of ecclesiastical importance in New Mexico. Keturning after an absence of some months, the party reported the discovery of silver ore near the junction of the Gunnison and Com- paghre rivers, in Gimnison County. Father Posadas after- wards wrote the ' ' Inf orme ' ' or history of this expedition, and it is to this "Inf orme" Escalante refers in the Diario of his journey from Santa Fe to Utah Lake. CHAPTER V. THE AMERICAN INDIAN. Failure to Account for American Indian — Distribution of the Tribes — Linguistic Stocks and' Tribal Affinities — Indians of the St. Lawrence Regions, of the Canadian Northwest — Tribes East and West of the Missouri — Sedentary Tribes — The Hunters and Rovers — Prohibition of Inter- marriage in the Clan — Religion of the Aborigines — In- dian. Populaiion in 1612. Before the Franciscans enter upon their explorations and before we discuss the moral condition and the domestic life of the tribes to whom the priests will introduce us, let us rapidly survey the divisions, subdivisions and general moral status of the fierce and crafty race of men who roamed over the American continent north of Mexico, and the remnants of whom are to-day withering away on governmental reser- vations. Speculation, examination, theory, investigation have failed to account for the original habitat of the American Indians. We know nothing of their past, when or how their forbears came to this continent. What we Imow of them is what we have learned from the French and Spanish priests who began to mingle with and dwell among them immediately after the discovery of America. Contact with them in more recent times has taught us nothing. Their past is impene- trable to the eye of historic research, and the origin of the settlement of the Atlantic and Pacific tribes is veiled by the mists of unknown ages. Of the eight great nations of savages and barbarians, divided into six hundred and thirty-three tribes and sub- tribes, some were in a state of barbarism near to civilization, others in a lower stage of barbarism, and many in a condi- tion of savagery approaching that of offal animals. The 62 THE CATHOLIC CHXJECH IN UTAH lowest tribes were those roaming the deserts and horrent mountains of Lower California, the valley of the Columbia River, and possibly the tribes of Labrador and Hudson's Bay. These people were the Bedouins of the deserts and forests ; knew nothing of domestic roots and vegetables, and, having no settled life, depended for subsistence on hunting and fish- ing. The immense region of the United States and Canada, which to-day is yielding to the Japhetic race plethoric wealth of timber and minerals, which is broken up largely into farms and cattle ranges was, at the close of the seventeenth cen- tury, an enormous forest flecked with deserts and mountains and carrying a prodigious variety of vegetable and animal life. The adventurous traveler, entering in those early days the St. Lawrence Eiver and continuing his voyage westward, would have on his right and left as he advanced sub-tribes and families of the great hunting nation, the Algonquin. On his left, after passing the Esquimaux, were the Bersiamites, the Papinkos, the Mistassinis, the Montagnais of the Sa- gueney and the St. John wilderness, the Porcupines, and, towards the height of land looking to the Hudson Bay, the Attikamegues, or the family of the White I''ish. Ascending the Ottawa, a tributary of the St. Ijawrence, were the hunting grounds of the Cheveux-Releves or men of the standing hair, the Iroquets or island people; veering to the north on the eastern and northern coasts of Lakes Huron and Superior were the Petuns or Tobacco people, the Hurons, the Amikoues or Beavers, the Nippisings or Sorcerers, the Wyandottes, the Temaagami, the Temiscomings, the Abittibi, the Chippewas or Sauteurs. Northward still of Lake Supe- rior, and rising towards the Great Slave Lake, were the As- siniboines and the Crees, the buffalo hunters. On the southwestern bank of the St. Lawrence, the tra-\'- eler, on entering the river, would have on his right the Gas- pians, who claimed the ownership of splendid meadow lands and splendid virgin forests, then, the Etehmius, the JNlicmacs and the Abenaki. Advancing westward he skirted what are THE CATHOLIC CHURCH IN UTAH 63 HOW the eastern states of the Union and, crossing into New York state, he enters the preserves of the dreaded Iroquois, the generic name for the confederated tribes, the Mohawks, Oneidas, Senecas, Cayngas and the Onondagas. On the northern and southern shores of Lake Erie dwelt the Attiwandarons or Neutrals, and the Eries, or Nation of the Raccoon. West of the Eries were the Miami and to the south of Lake Michigan the lUini or Illinois ; then in the im- mense forests and prairies south and west of the Great Lakes were the Mascoutins, or Nation of Fire, the Puants, the FoUes-Avoines or Wild-Oats, the Renards or Foxes, the "the Pattawatomies, the Sioux and the Menominis. All these tribes, with their sub-tribes, sprang from an Al- gonquin or Huron-Iroquois trunk, and their languages with dialectic variations would indicate the racial stock from which they sprang. As we advance towards and cross the Missouri river, we ■enter the lands of the Dacotahs and their offshoots, the Mis- souris, Poncas, lowas, Kaws, Sioux, Omahas and Otoes, with their tribal divisions. On the upper Missouri were Catlin's Mandans and Minnetarees, having no tribal affinity with any known Indian race, and whose language bore no resemblance to that of any other people. In grouping the North American Indians and separating them into affinities by similarity of language, Jolin Fiske and Major Powell classify the Pawnees with the Arickarees of the Platte drainage and a few minor tribal families as a dis- tinct people. The Choctaws, Chickasaws, Creeks and Cherokees, now ■on the Oklahoma reservations, with the Muskhogees and Seminoles formed a group by themselves and spoke a radical language of their own, differing only in family patois. When -we enter the Rocky Mountain region, we come in contact with the Cheyennes, Comanches and roving tribes of the Sioux and Apaches, who had strayed away from their own territories. In Colorado, Utah and Idaho, the Bannocks, Shoshones 64 THE CATHOLIC CHURCH IN UTAH and Utes roamed in the lowest state of barbarism, and are classified by some ethnologists as one great and separate family. Advancing towards the Canadian boundary, we enter the hunting grounds of the Selish Nation, commonly called Flat- Heads. The land of the Flat-Heads was that part of Mon- tana lying west of and near to the base of the main range of the Eock}'' Mountains. In northern Montana roamed the Black-Feet, and around them dwelt nine other tribes, includ- ing the Spokanes, the Coeur d'Alenes, the Kalispels, the Nez. Perces, Pends d'Oreilles and the Crows. Descending to the Pacific coast line, an altogether differ- ent class of people — saving the intrusive Apache and Apache Navajo — possessed the deserts, the river depressions and the Colorado delta. With these the reader is already partially familiar, and they will not now detain us. The Indians of the United States and Canada, at the time of which we write, were separated by their mode of living- into two national divisions. These were the sedentaries liv- ing in villages like the Hurons, or forming a confederacy like the Iroquois, who practised a rude horticulture and stored Indian corn and beans for the winter months, and the hunters and fishers, rovers of the forest and the plain, like the Algonquin and Dacotah. The sedentary races raised Indian corn, pumpkins and tobacco. Corn, supplemented by fish and the flesh of wild animals, was their only food. They knew nothing of alcoholic drinks, bread, salt, pepper or vege- tables. A remarkable fact, which seems to prove that the Ameri- can savage was familiar with the disastrous effects of mar- riage between blood relations, or of inbreeding, was that no warrior ever took a wife from the members of his own clan. The men and women of the clan were nearly all, by consan- guinity, related to one another. Immemorial tribal law barred their marriage. The man or woman selected a part- ner from another clan of his own tribe, and the children of the marriage belonged to the clan of the mother. The chil- THE CATHOLIC CHURCH IN UTAH 65 dren did not inherit from the father; all his property, even his weapons, descending by right to his brothers or to the sons of his sisters. The children inherited from the mother. And the reason for this custom was that there could be no ■doubt who was the mother of the child; but, such was the looseness of morals among the Indians, the husband might not always be the father. The religion of all the Indians was a stew of ridiculous fables, of absurd superstitions and, very often, of obscure and cruel rites. Every nation had its own divinities, which it evolved from animate or inanimate things in the water, in the air or on the earth. The Algonquins worshiped the Grreat Hare, the sun and «vi] spirits, which they called Manitous. The Iroquois, the Attiwandarons and the Hurons peopled the universe with ■demons known as Okis. The Iroquois sacrificed human be- ings to their wargod; Ariskoni; the Pawnees slaughtered young girls as an offering to the sun, and the Tanos and southern tribes, when in dire straits, offered young girls in sacrifice to their tutelary demons. The spirits of the air dwelt with thunder, lightning, the moon, eclipses, hurricanes, or in whatever was unusual and carried fear to their hearts. Rattlesnakes and other venomous reptiles, certain ani- mals and, with some, the bear, the coyote and the beaver, liecause of their superior intelligence, were held in reverence and offerings made them to retain their friendship and good will. Many tribes believed that the sky was inhabited by a great and powerful being, who arranged the seasons, con- trolled the winds and the waves and was able to help man when he was encompassed with danger. At times they offered to their divinities, particularly to the heavenly ele- ments and the spirits dwelling in them, either to invoke their good will in some enterprise or to placate them, gifts of to- ioacco or weapons which they cast into water or fire. Belief in the immortality of the soul was universal among the tribes, with the solitary exception of the Peorian lUi- 66 THE CATHOLIC CHURCPI IN UTAH nois, who believed that soul and body expired at the same time. They pushed their belief in immortality to its limit, for they accorded life after death to all animals, and in some instances to inorganic things. It is impossible to state, with any approach to accuracy,, what was the population of North America, excluding Mexico,, when Champlain entered the St. Lawrence in 1612. To judge from the number of tribes, we might quite naturally assume the population to be numerous if not dense. We must, how- ever, remember that a people who depend for subsistence ort the chase must, in order to live, have immense territory. Figures compiled with great care by the Canadian historian,. Garneau, represented the probable population of Canada, at the time Jacques Cartier, in 1534, discovered the Dominion, to be anywhere from two hundred to two hundred and fifty thousand. Assuming the Indians of the territory of the United States to be, at that date, about the same, we would have a native population of about five hundred thousand. Of the 120,000 Indians in the United States to-day, only 60,000 are full-blooded, and the same proportion of half or quarter-bloods in the Canadian population of 110,000 would not be very far away from that of the United States. CHAPTER VI. DEBASEMENT OF THE TEIBES. Moral Debasement of the Tribes — The Man of Nature — In- human Hard-Heartedness — Without Religion, Without Morality — No Word for Virtue, Religion, Charity^ Degradation of Woman — Her Position in the Camp — Savages' Contempt for Sanctity of Life — Treatment of Prisoners — Human Flesh Eaters — Phantom Gods. The moral debasement of tlie tribes was sometliing ap- palling. A frightful heirloom of entailed and indefeasible accursedness in association with senseless ignorance and bru- tal customs, was the only inheritance to which they could look forward. All their lives the victims of unrestrained and brutal passions, that opened wide the door to every species of hard-heartedness and every degree of cruelty, their regeneration could never have come from themselves and could only be effected by civilized men dowered with tireless patience, with heroic and apostolic courage. The insatiable and loathsome cruelty to their fellow-men in war, the ineradicable ignorance and hideous superstitions which overshadowed the land and its people, were calculated to awe the stoutest hearts that dared their redemption. The human types of Indian innocence, of purity and gen- eral loveliness with which we have grown familiar in the sympathetic poems of Mrs. Sigourney and the romantic nov- els of James Fenimore Cooper were vagaries of the imagina- tion and dreams of the enthusiast. The nearer we come to the man of nature the more likely are we to find the savage brute who eats raw meat and the flesh of his human foe, who loves dirt, wears no clothes, wallows in nastiness and inde- cency and tyrannizes over helpless woman because she is helpless. A savage is a savage, and the American Indian de- 68 THE CATHOLIC CHURCH IN UTAH scended no lower in the scale of degradation than did the negroes of equatorial Africa or the Bushman of Australia. If now, when we move amid the green mounds which mark their graves, or with curious eye inspect their rude trinkets and only treasures — the pottery, the arrow-head and the wam- pum — the soft sadness of pity steals over us, we must not forget that their inhuman hard-heartedness was unsurpassed in the history of our fallen humanity. The human tiger, the human fox, the human hyena, the human snake were species quite common among them, as among savages the world over, civilized or uncivilized. God deliver us from the man of nature or of civilized so- ciety, unchecked by fear of punishment, unrepressed by the weight of law and order, unrestrained by social amenities, unawed by the gospel of the hereafter. There is a subtle connection between cruelty and lust which no metaphysical inquiry has yet satisfactorily ex- plained, hence we are not surprised to read that the Ameri- can Indian had no conception of morality even in the ab- stract. A people without religion are a people without mo- rality. In truth, until the coming among them of priests of the Catholic Church they had no word to give expression to the idea of virtue, morals, religion, charity,, gratitude and the like. "They live in common," writes John Megapolensis, in his "Short Account of the Mohawk Indians, 1664," "without marriage; but if any of them have wives, the marriage con- tinues no longer than they think proper, and then they sepa- rate and each takes another partner. ' ' This was written of a tribe in the middle state of barbar- ism and which had not yet descended to savagery. The Jesuit Father, Paul Ragueneau, wrote to his Superior in France that "Morality is unknown among the tribes, and everywhere a shocking license of unrestrained intercourse obtains." Among a people who had no regard for morality of any kind, it was not to be expected that any respect would ob- THE CATHOLIC CHURCH IN UTAH 69 tain for the sanctity of a woman's nature. Woman was harshly dealt with, and among all was treated with a callous disregard for the weakness of her sex. Affrighted man re- coils with horror from the perusal of woman's degradation as penned by the eloquent Le Jeune. The honor and heart of man may never be impeached with meaner or fouler crimes than are there recorded. All the menial drudgery of the camp, the heavy burdens of the chase, the slavery of the corn field — in a word, all that implied laborious work, was her allotted portion. Her infirmities excited no commiseration; with the crippled, maimed and weak she was more often a victim of contempt than an object of pitj^ Is it any wonder, then, that woman became so utterly shameless, hard-hearted and cruel that in vindictiveness and fierceness she surpassed the brutality of man"? The crowning infamy of all the abominations of the Amer- ican Indian — and of savage man everywhere — was his utter contempt and disregard for human life. Savage as he was by inheritance, and brutal as his passions had made him, it was still to be assumed that the instinct which moves one ani- mal to spare another of its own species would have lingered amid the wreck and ruin of his corrupted nature. Such, how- ever, was not the case. The most trivial incident or a thirst for blood, at times, led to a war which often ended in the dis- persion or annihilation of a tribe. Frequently, and for no other end than acquiring renown or scalps, the Indian warrior gathered his braves around him and, after haranguing them on his own past and prospective exploits, raised the familiar war-whoop and moved out to a mission of bloodshed and pillage. With the cunning of the fox and the ferocity of the tiger, they fell upon their prey in the darkness of night or the dawning morning, and indis- criminately slaughtered men, women and children. "They approached like foxes," says Father Vimont, "at- tacked like lions, and disappeared like birds." "I crept around them like a wolf," said a Chippewa chief, telling of an attack he made on an isolated Sioux family, "I 70 THE CATHOLIC CHURCH IN UTAH crawled up to them like a snake ; I fell upon them like light- ning; I cut them down and scalped them." Their prisoners were treated with unparalleled fiendish- ness and brutality. Some were mutilated inch by inch till they expired from physical pain and extreme suffering. Others were reserved to be tortured by fire, and, by a refine- ment of cruelty surpassing belief, their agonies were pro- longed from sunset to sunrise. Others of their captives they cut to pieces, boiled and devoured with unspeakable relish. Father Bressani, who was captured by the Senecas, and shockingly mutilated before he was purchased by the Dutch of the Hudson, tells us in his "Relation Abregee" of his captivity: "I saw the Iroquois tear out the heart from a Huron captive whom they had killed, and in the presence of the other prisoners, roast and devour it." "They are not men," wrote an unfortunate woman whose child the Iroquois had torn from her breast, boiled and de- voured in her presence, "they are wolves." The American Indian in his savage state set no value on the attributes which distinguished him from the wild beasts of the forest. Ferocity in war, strength, agility and endur- ance alone excited his admiration, and, as a result, many of them approached as near as it was possible to the condition of the animals in which these qualities predominate. To attempt to make a hero of the American Indian is to raise a monument to cruelty on a pedestal of lust. Their re- ligious conceptions and practices were no higher than their moral actions. They believed all things to be animated with good or evil spirits; and, when on the war trail, they often sacrificed human beings to propitiate the spirits which influ- enced the future of the tribe. "On the third day of my captivity," writes Father Jogues, "they sacrificed an Algonquin woman in honor of Areskoui, their war-god, inviting the grim demon, as if he were present, to come and feast with them on the murdered THE CATHOLIC CHURCH IN UTAH 71 They liad no idea of Grod, as we understand the tremend- ous word. The sighing of the winds, the melanclioly moan of the midnight forest, the crash of thunder, the gleam of lightning, the rush of the hurricane and the sound of the cataract were the voices of the shadowy phantoms or gloomy spirits which haunted the woods or hovered in the air around. CHAPTER VII. TBAITS OP INDIAN CHAEACTER. Some Redeeming Features — Tribal Hospitality and Gener- osity — Ferocity to an Enemy— Appalling Cruelty — Frightful Torture of a Foe — Spartan Stoicism — Rous- seau's "Ideal Man" — Chateaubriand's Declaration — Final Submission. In the vile abominations of their lives there were, how- ever, some redeeming features. The members of the same tribe were closely united by bonds of friendship; they had a tender consideration for and exhibited a generosity toward each other that was not excelled in ordinary civilized societj^. The solidarity between the members of the same clan, and particularly among those of the same family, was complete and admirable ; they bore themselves toward each other with affection and gentleness. They were true to one another in their friendships, held eloquence in high repute, were gener- ously hospitable, and, in times of famine, divided the morsel which chance or the fortunes of the hunt cast in their way. This eulogium, let it be understood, applied only to mem- bers of the same tribe; for toward an unfriendly or hostile tribe of another nation they were ruthless. Treason, perfi- dies, vengeance, retaliations, pillage, unspeakable cruelties, mutilations and prolonged torture characterized their bear- ing toward their enemies. Apart from the admirable tribal and family affections just mentioned, the degradation of morals among them was appalling. The universal libertin- ism, the total absence of all ideas of morality and the hope- less entanglement of all in a web of superstitions and multi- tudinous puerilities, made their conversion to Christiauity and civilization a herculean task. All the tribes, with perhaps the solitary exception of the Hurons, encouraged and practised simultaneous polygamy. THE CATHOLIC CHURCH IN UTAH 73 The ambitious among them, and those who aspired to leader- ship, had as many as six and seven wiA^es, believing that the more sons born to them the greater would be their power and influence with the people. Among many tribes adultery on the part of the wife was a very serious offense. The adulterous woman was cruelly punished by cutting away her nose and ears. Among the Illinois the unfaithful wife was put to death by the husband. In battle, the savage, animated with the hope of victory or in the presence of inevitable death, was a brave man; with the hope of winning a victory for his people and of perpetu- ating his name and his prowess, a warrior at times deliber- ately invited death. Jim Bridger, the famous western scout,, repeatedly stated that in battles with the whites, or with the Cheyennes and Comanches, a Ute warrior would deliberately sacrifice his life in order to secure a tactical advantage by which his fellow tribesmen might eventually win out. The northern and western tribes encouraged their bo3''s in all that made for strength, courage, endurance and agility. They were trained to the hunt, to the use of arms, to extreme caution when in an enemy's country, and to stoically bear fa- tigue, cold, hunger and thirst. Father Bressani, a missionary with the tribes in 1642- 1649, gives us, in his "Breve Relatione," some interesting details of the training and education of a warrior. "The young men," he tells us, "will at times abstain from food for ten or twelve dayswithout a murmur of complaint. Littleboys will lock arms and, placing redhot coals on their arms, will contest for the palm of endurance, which one of them can endure the pain the longest. With a bone needle, a sharp awl, or a burnt pine stick they will trace or have traced on their bodies (tattooed) the image of an eagle, a serpent, a turtle or any favorite animal. The young man who, while the tattooing lasted, gave expression, by the slightest sign, to the agony he was enduring, would be regarded as a coward and a poltroon. They never complained of cold, of heat, of fatigue or of disease." 74 THE CATHOLIC CHUBCH IN UTAH Wlien the young man i^eached a warrior's age, he faced danger unflinchingly, and defied death itself, with the hope of achieving a warrior's reputation. If in defeat he fell into the hands of the enemy, he pushed his contempt for suffering to Spartan stoicism. While his body was roasting in the fire, he appealed to his enemies to test his courage by increasing their torture that they might see for themselves how bravely their foe could die. He taunted them with cowardice and stupidity, and challenged them to extract from him an ex- pression of pain. Maddened by his taunts, his executioners would then close in upon him, tear the scalp from his bleed- ing head, cut off his fingers joint by joint, and pierce him with stone knives with the hope of extracting from the in- domitable man a cry of complaint. As death in mercy was ending the awful torture of the helpless warrior, they opened his side, tore out the palpitating heart and began to devour it with unspeakable pleasure, with the hope of partaking of the invincible courage of their enemy, whose fortitude excited their admiration. They were a courageous people, but their valor was dis- graced by cruelty, and no form of vice, however loathsome or torture, to an enemy, however fiendish, met with condemna- tion, or, indeed, attracted attention. Such, briefly, were the dominant traits in the character of the American Indian. This short review of some of the habits, the religious notions, the prevailing characteristics of the Indians of North America and the regions in which they dwelt is necessarily incomplete. It will be sufficient, how- ever, to afford the reader an idea of the land and the people, and the field, in general, on which was enacted for many years the drama of Christian evangelization. In proportion as Christianity advanced in the forest or on the desert in that proportion did civilization penetrate among the tribes. Day after day, for many a dreary age, before the Genoese discovered America, the sun looked down upon the enormous wickedness and cruelty of these aboriginal people till, wasted THE CATHOLIC CHUECH IN UTAH 75 with vice and tribal wars, tliey were slowly fading from the face of the earth. In their melancholy ruin and in that of the nations of the past we behold historic facts supporting the prediction of Isaiah, who, as a prophet and student of the human race, proclaimed that "the people who will not serve God shall perish "" The American Indian approached as near as it was pos- sible to Eousseau's "Ideal Man" in a state of nature. He was untainted by civilization, was governed by natural im- pulses, was not yet depraved by meditation: "I'homme qui rcflccliit est un animal depravi' — the man of reflection is an animal depraved ' ' — and was a melancholy example of the French infidel's false philosophy. Chateaubriand's assertion that "man without religion is the most dangerous animal that walks or crawls upon the earth," found its verification in almost every savage who roamed the North American continent. The American Indian has seen his last days as a fighter, and we may trutlifully repeat of him what De Bourrienne spoke by the grave of Bonaparte: "He sleeps his last sleep, he has fought his last battle, no sound can awake him to glory again. ' ' When, on March 4, 1906, the tribal organization of the Cherokees, Choctaws, Creeks, Chickasaws and Seminoles was dissolved and their members diffused in the mass of the country's citizenship, and when, in 1889, Chief Ignacio and his thousand Utes ceded their rights to the government for $50,000, the final chapter in the Indian's annals as an inde- pendent race was written. The Utes had ranked among the bravest of the Indian tribes, and in ferocity were exceeded only by the bloodthirsty Apaches. The submission of the Indians to the United States government is now complete. There will be no successors to Geronimo, Sitting Bull and Crazy Horse, and the Ute failure undoubtedly ends the chapter. We have now to ask ourselves, what manner of men were 76 THE CATHOLIC CHURCH IN UTAH they who conceived, and, under accumulated hardship and sufferings, in a measure bore into effect, the magnificent re- solve of Christianizing and civilizing these half-humanized hordes 1 Beavek. CHAPTER Vlll. HEROISM OF FRENCH AND SPANISH MISSIONARIES. Missionary Map of North America — Jesuits East of Missis- sippi — Their Wonderful Success — The Canadian Tribes — Witli the Wandering Hordes — Jesuit Martyrs — The Franciscans — Martyrs of the Order — Plunge of the Franciscans into the Desert — Testimony of Historians — Glory of Confessors, Saints and Martyrs. Before trailing the Franciscan Fathers from New Mexico to Utah Lake and explaining why no missions were opened by the Catholic Church in Utah and among regional tribes, let ns unroll, at least partially, the missionary map of North America at the time Velez Escalante and his priestly com- panion traveled through Utah in 1776. Early in 1629 the Fathers of the Society of Jesus entered upon the field of savagery in the vast territory east of the Mississippi. They came to Canada on the invitation of the Franciscan missionaries, who for fifteen years dwelt with the Hurons and Wyandottes of the northern regions. It was im- possible for the few Franciscans of the north to follow the roving hordes of the Algonquin nation which bordered the Huron hunting grounds, or, indeed, to open missions among many of the sedentary tribes. Then, answering the call, the Jesuits plunged into the forests and entered upon a career of missionary zeal and activity that for heroic endurance and marvelous success challenges comparison with Apostolic times. In 1763 these daring priests had opened missions and raised the standard of the Catholic Church — the Cross — among the savage Papinichois, Gaspasians, Acadians, Souri- quois, Betsiamites, Misstassinis, Montagnais, Abenakis, Ami- koues, Christinaux, Chippewas, Sauteurs and Ottawas of the great Algonquin nation that hunted and fished in a terri- 78 THE CATHOLIC CHUBCH IK UTAH tory stretching from eastern New Brunswick to Quebec City, and from the mouth of the Saguenay to Hudson Bay. As early as 1649 they had Christianized almost the entire Huron confederacy and entered the villages of the Pattawatomies, the Sacs and Mascoutins, or "Nation of Fire." Among every tribe of those war-hawks of the wilderness — the Iroquois — ■ they had preached the Gospel, built bark chapels and estab- lished missions, and before 1764 were catechising the Miamis and the Illinois, and mingling with the Sioux. From the mouth of the St. Lawrence River to the north- ern shores of Lake Superior; from the Great Lakes to the Mississippi; from the lands of the Abenakis, from the Aca- dian peninsula to Hudson Bay, there was not a savage people whom the priests had not visited and instructed in the doc- trines of Christianity. From the City of Quebec these fearless soldiers of the Cross, ' -- * Defying every ill That thorns the path of martyrdom, set out in those early days to bear the message of their cruci- fied Saviour to the wandering hordes scattered from the lands watered by the Mississippi to the northern shores of the Hudson Bay. In thirteen years they tramped or canoed the regions of the Great Lakes. Father Eene Meynard, at the age of fifty-five, already bent and attenuated from years of excessive zeal, hardships and starvation with the tribes, dies alone and unattended in the forests bordering Lake Superior. His body was devoured by wild beasts. Claude Allouez covers in his wanderings after lost souls 12,000 miles, visiting in their haunts and encamp- ments the Hurons and Algonquins, the Sioux of the east, the "Wild Oats" of Lake Michigan, the Pattawatomies and the Sauteurs of Lake Superior. Druillette is called home from the Montagnais hunters of the Laurentian wilds, and at once starts on a mission of peace to the warlike Abenaki, while Dablon penetrates the northern wilderness, hoping to dis- THE CATHOLIC CHUECH IN UTAH 79 -cover a river flowing into the Sea of Japan. Dolbeau ex- plored toward the Misstassini preaching to the tribes on his romantic but perilous route, and Eaimbault starts on his "wonderful journey with the hope of finding a passage to Ohina, and tracing a circle of missionary achievement around the world. Those messengers of the Gospel, outstripping the most daring explorers and anticipating the future, discovered vast regions, made treaties with numberless tribes and, for the love of perishing souls, rose superior to the appeals of a suffering body and the demands of exhausted nature. To compensate the "Great Order," as Macaulay ad- d by the explorei's. from Santa Fe, to the Colorado and the Motpn pueblos was. attached to the original diario, but it is presumedly lost or destroyed, for the assistant librarian of the National! Library, Mexico City, writes us that he had not succeeded in- finding any trace of it. That this map existed, in 1777, wo> know from the letter written by the i\lar(iiii's dc Croi.i', froun Mexico City, to the viceroy of New :\lexico, .Mindinueta. The; TPIE CATHOLIC CHURCH IN UTAH 99 Marques dates his letter .">lltli July, 1777, and thanks Mindi- nueta for having forwarded to him the journals and map (Diarios y Ma pa) of the two priests. Scarcely giving himself time to recover from the exhaus- tion of his wanderings over mountains and deserts, the tire- less missionary now sets out on foot for the pueblo of Santa Ana of the Beneme, high up near the liead waters of the Eio Grande, where a mission had been o]3ened some \'ears before by Father Jose Oronso. AYe next hear of him in the Zuni mission village of Sau Ildefonso, where he dwells four months catechizing and in- structing the Indians. From the Zuni country he is called l)y his provincial, or religious superior, Juan Alorfi, to collect and examine the documents and archives found in Santa Fe, and codify them. Unfortunately, the most important records anci manu- scripts were destroyed in the uprising and massacre of 1680. The issue of his researches, begun in April, 177M, and extend- ing over a period of some years, resulted in the publication, in Spanish, of his "Carta," or epistle, and his "Archivio de Nuevo Mexico." These invaluable works are printed in the third series of the documentary history of Mexico, and the original manuscrii)ts are to be found among the general archives of Mexico. In the carta, or letter, to his ecclesiastical superior, Father Escalante says that the Navajo-Apaches came to Santa Fe in the month of Jiih' every year from their limiting grounds on the upper Cliama to barter dried meat skins and captives taken in battle. If they failed to sell or exchange tlieir prisoners for grain or provisions they led them aside and slaughtered them. When the king of Spain was told of this atrocious custom he gave orders that, at the i^xpense ot" his majesty, all unsold or unredeemed prisonei-s were to be purchased. In the same letter he mentions that in the au- tumn of 1696, the French Huguenots, who lived on the dis- tant frontier of the province, were reported to have extermi- nated four thousand Apaches, who attacked the friendly TOO THE CATHOLIC CHURCH IN UTAH tribes which the Huguenots had taken under their protec- tion. After completing the annals of New Mexico the heroic priest retired to the Franciscan college at Queretaro, Mexico. Of him we may repeat what Elliott Cones writes of Father Garces in the introduction to his work, "On the Trail of a Spanish Pioneer": "He was a true soldier of the cross, neither greater nor lesser than thousands of other children of Holy Church. Poor, like Jesus, he so loved his fellow man that he was ready to die for him. What more could man do?" •lint K in- Ai;i' s" l'rii\o ( ':im.\ ( CHAPTER XII. THE "GRE.VT basin." Wliy the Franciscans Did Not Enter the Basin — Area of the Basin — Its Primordial State — Its Deserts and Momi- tains — Frightful Solitude Aiced Exploration — The Wa- satch Range — "Tierra de los Padres" — Animal Life of Great Basin — Junipero Serra Enters at the South — Tribes Within the Basin — Franciscans Begin to Civilize Them — Seehing a Trans-Territorial Route. We have occasionally been asked by students of Ameri- can history, and have now and then in magazines and peri- odicals, met the ([uestion why the Catholic Chnrch in America had not at any time organized missions among the Chey- ennes, the Shoshones, the Bannocks and other inland tribes. And we have always answered in the words of our divine Lord: "The harvest indeed is great, but the laborers are few." When that wonderful priest, Junipero Serra, the apostle of California, lay dying in his little monastery at Santa Barbara, he turned to the mournful companions at his bedside and said: "Pray ye, therefore, the Lord of the har- vest that He send forth laborers into His vineyard." Extending about 880 miles from north to south and 600 miles from east to west, spreading over an area of 210,000 square miles, is a vast region of mountain and desert to which Fremont, on his exploring expedition of 1844, gave the name of the "Great Basin." This colossal inland de- pression takes in the western half of Utah, including San- Pete, Sevier Summit, and Utah counties, and includes almost the entire state of Nevada. In southeastern Oregon the Basin absorbs a large territory and steals a portion of land from southeastern Idaho and southwestern Wyoming. It passes into California, extending along its eastern border, and, leaping to the southern end of the state, collects Tm- 102 THE CATHOLIC CHURCH IN UTAH perial Valley, San Diego county, and portions of Lower California into its tremendous maw. Towards the east it touches the drainage basin of the Colorado river, and on the west it is bounded by the basins of the San Joaquin, the Sac- ramento and many lesser streams. The crest of the huge Sierra Nevada forms the great divide for the falling and flowing waters, and further south towering mountains hold its drainage within its territory. Within the basin are pleas- ant valleys, whose alluvial slopes and floors were raised by the detritus accumulating for uncounted ages from the sur- rounding mountains. Here, too, deserts of repellant aspect were formed, and among them are the Grreat Salt Lake and Carson desolations of sand and alkali, the Colorado and the burning Moyave of the southwest. The Sevier, the Ealston, the Amargosa and the Escalante wastes of sand occupy their own places in this marvelous formation, but are of subordi- nate importance. Enclosed within the Basin are the dreaded Death Valley, the Salton Sink and Coahuila Desert, all of them lying below the face of the Pacific. Across this desolation of wilderness, for almost a thou- sand miles from north to south in a series of rugged ranges, huge mountains battled with the clouds. Their gloomy for- ests of pine and fir, their gorges of horrent depths and sus- tained silence, their fierce and forbidding mien, terrified ex- ploration and enveloped their weird solitudes in fearsome mystery. Of all the great and wondrous regions within the conti- nents of North and South America this vast, untrodden ter- ritory was the most desolate, the most inaccessible, the wild- est. Here were lonely and repellant deserts, waterless, wind- swept and snake-infested, and ranges of impassable moun- tains, through whose gloomy openings the wind rushed with terrific roar, and in whose dark and sullen gorges the snow was piled in deep and billowy drifls. To the west the Ne- vadas, pine-clad and snow-crowned, barred the pass, and .■^^weeijing plateaux stretched for distances in uninviting re- pose. Here, too, the yet unnamed W^asatch and Uintah THE CATHOLIC CHURCH IN UTAH 103 mountains raised to a sky of frosted blue lioary heads split- ting tlie racing clouds, wliieii drove tempestuously against them. Tlien tlie almost boundless wastes of desolations of sand within tliis terrifying region, sweeping for liundreds of miles in dreary solitude and sterility, where no grass grew or water flowed, raised a barrier to exploration and awed the stoutest heart that dared to enter. Breaking away towards the south and southwest and out- side this Cyclopean triangle was the "Tierra de los Padres — the Land of the Fathers," so called by the early Spaniards after the Franciscan priests, Tonias Gnrces, Pedro Font, Velez Escalante, Atanasio Dominguez and others who ex- plored, mapped and described the region. Beyond the ex- plored land there lay, late even in the eighteenth century, an unknown wilderness. From the genesis of the French-Cana- dian trapper and the estal)lisliment of the far-reaching fur companies, these parched deserts of sage brush and alkali, and these tremendous mountains, extending from western Colorado to southeastern California and from the British possessions to the boundary of Mexico, were known as the "Great American Desert." ( )ver this unexplored territory of, let us say, ten degrees of latitude and fifteen of longitude, roamed wild horses and enormous herds of buffalo ; here the coyote, the mountain lion, the panther and the dreaded grizzly bear prowled, and the wild sheep of tlie Rockies sought its food. Within this tremendous desolation of solitude tribes and bands of a sun-scorched and wind-tanned race hunted the wild beast and warred upon each other. Raw-meat eaters and human-flesh devourers they were, who had descended to the lowest barbarism, and many of them to savagery. Their habitations were wind-breaks, hovels or tents of skin, within which grizzled warriors, hideous and shriveled old women, young boys aspiring to become braves, and girls ripening into maturity, noisy children and dogs, mingled indiscrimi- nately together. There was no modesty to be shocked, no decency to be insulted, no refinement of feeling to be 104 THE CATHOLIC CHURCH IN UTAH wounded; for modesty, decency and refinement were dead centuries before the Spanish priest lifted the cross in the New World. They were naked and not ashamed, animalized in their instincts and beastly in their lusts. They had never seen a man of whiter color than their own ; they knew nothing of a world beyond their own hunting grounds; they had their own languages, their own customs, manners and superstitious rites to wliicli they were fanatic- ally attached, and which they were prepared to defend, even unto death. They had never heard of a chaste wife, of a pure maiden ; their language could not give expression to modesty, and carried no word for chastity. Into their vil- lages a stranger entered at his peril, for among them, as among the Nasamonian tribes mentioned by Heroditus, a stranger meant an enemy, an alien was a foe. To the men and women of the same race, dwelling on the fringes of the Great Basin the greatest civilizing power tha world has ever known, or ever will know — the Catholic Church — had, early in the seventeenth century, carried the light of civilization. This wonderful Church was now, 1774, preparing to march to the redemption of the wandering hordes within the Basin. Already (1770) its southern rim had been crossed by Fray Junipero Serra, that extraordi- nary priest, who opened a mission to the Deguens at San Diego and established the missions of San Gabriel and ]\Ion- terey. Southern California. Monterey now became a port of entry for goods shipped from Spain and southern Mexico, and if a road could be found from Monterey to Santa Fe, New Mexico, it would be of incalculable advantage in trans- porting troops and supplies to the New Mexican capital. The Franciscan missionaries laboring with the tribps of the Rio Grande were at once seized of the benefit such a high- way would be to them in the conversion to Christianity of the roaming hordes and sedentary clans to the north and east of New Afexico. To ])r(»vide clothing for themselves, to furnish their churches becomingly, and house a liberal sup- ply of gifts for the Indians, who were ravenous for presents. i^-" ('1,11 r I )\\ !■ i.i.ius' 'l'(i\\i:i;. .Nine Mil" ('Miivim. I'liilv THE CATHOLIC CHUECH IN UTAH 105 and between whom and the priests there could be no friendly parley till the chiefs, sub-chiefs and lighters were placated with gifts, taxed the ingenuity of the Fathers and exhausted their slender resources. The expense of shipping supplies from Spain to Vera Cruz, on the Caribbean Sea, and thence by burro train to jVrexico City, and from there through El Paso to Santa Fe, was disheartening; but now that Monterey was founded it would be of incalculable benefit to the Franciscans to open a road to the coast. When Father Junipero Serra, head of the California mis- sions, was in Mexico City in 1773 he advised the viceroy to send out two surveys, one to search for a route from Sonora to Monterej', and the other to explore the territory and open a trail between Santa Fe and the sea. The suggestion of Serra was acted upon, and, in 1774, an exploring party under Captain Anza started from Sonora for 'the coast. In the same year Father Francis Garces, the resi- dent missionary among the Papagoes at San Xavier del Bac, Arizona, was written to for his opinion on the prospects of 'Oi)ening a commercial highway from Santa Fe to the Bay of ^lonterey. At about the same time Father Velez Escalante, who had ^returned from a visit to the j\Ioqui towns and was now with Ihe Zunis, was also consulted. Escalante replied that he was .■almost certain a way to Monterey could be discovered liy T]'>assing west l)y northwest through the lands of the Yutas. "This report of Escalante was sent l)y an Indian runner to IFray Garces, who had already, in 177-1-1775, made four "en- tradas," or expeditions, had explored the regions of Colorado .■and the Grila, and reported extensively on the regional lands .-and tribes. His explorations were afterwards most inter- •estingly descri))ed in his journal under the title, Diario y derrotero que sequio el M. R. P. Fr. Pranci.< CHAPTER XIll. THE UTE INDIANS. Habits, Mode of Life and Manners of Tribe — First Mention of Vtes — Raids of the Utes — Attack Viceregal Quarters — Territory Claimed by Utes — TJie '^Bendito"— Saluta- tion Among Pueblo Indians — Ute Cabins, Their Food and Dress — Status of the Woman in the Tribe — Her Degradation — Methods of Cooking Food — The Ute War- rior — Before the Fight and After — Habits of the Tribe — Village Life — Absence of All I\Iorality. Before tracing the route and following the footsteps of Fathers Escalante and Dominguez Ave ought to know some- thing of the habits, mode of living and customs of the tribe from which Utali and Utah Lake take their names, so tliat, when tlie priests introduce us to the people of the region, they may not be entire strangers to us, nor their manner of life altogetlier unfamiliar. Before the middle of the eigh- teenth century very little was known of the Ute Indians. They were not at any known time a sedentary or agricul- tural tribe, but were intermittently rovers, marauders or raiders. In the southwest they intermarried with the Apaches, from which unions sprang the Jiearilla-x\paches, and from whom the Puaguampes of Salt Lake — the sorcer- ers — referred to in Escalante 's journal, were descended. In 1676, during the administration of Governor ( )termin, the Utes are mentioned for the first time in the annals of New Mexico. A tribal group of the nation then occupied the northern plains of Mexico. They are referred to again in 1761, when they were raiding the lands of the Taos and Spanish settlers, stealing horses and cattle, killing here, and there, but dodging an open fight and fleeing wlien attacked. From a state manuscript we learn that in 1S44 the Utes raided through the valley of the Rio Arriba, N. ]\I., doing 108 THE CATHOLIC CHURCH IN UTAH much damage to the property of the residents, and particu- larly the inhabitants of the town and neighborhood of Abiquiu. Tlie governor, Manuel Armijo, when informed by Colonel Juan Archuleta of the depredations of the Utes, began preparations for organizing a punitive expedition against the tribe, when he himself was attacked in his own quarters by Ute warriors. The Indians were repulsed, losing eight of their fighters. The Utes, according to Major Powell and other ethnolo- gists, are a linguistic branch of a Shoshonean trunk, of which the Comanches, the Gosiutes, the Paiutes, the Paviotsos, the Bannocks, the Tobikhars and Tusayans were branches. The divisionary state lines of to-day make it difficult to determine with any approach to accuracy the regions roamed over by the Utes in the days of the Franciscan explorers. Tribes and sub-tribes of the nation occupied the central and western parts of Colorado, northern New Mexico and south- eastern Utah, including the eastern portions of Salt Lake and Utah valleys. It is only from fragmentary passages found here and there in the letters of the Franciscan missionaries and reports of Spanish explorers that we are able to deter- mine, even approximately, the lands claimed by the separate tribes. When, in 1776, Father Garces was exploring the ter- ritory and preaching to the tribes between the Gila and the Chiquito Colorado, one of his guides, a Moquino Indian, when he saw the Colorado Eiver, chanted the entire "Bendito y Alabado" with little difference in intonation from that in which it is sung in our missions. "I asked him who taught it to him, and he gave me to understand that the Yutas, his neighbors, knew it, for they had heard it many times among the Tiquas of the Taos Mission." From this extract from the priest's "diario" it would seem that the Utes and the Zunis of Taos were on friendly terms, that their lands touched, and that there was then a priest residing with the Tiquas near the Colorado state line. The "Bendito" was a salutation taught by the priests to their converts. The little children's evening prayers always U'lli, \\nM\N CAKKYINC CIlll.I) THE CATHOLIC CHURCH IN UTAH 109 ended witli the words, "Bcndiio y aUihaclo sen el Snntisimo Sacramento del Altar — Blessed and hallowed be the Most Holy Sacrament of the Altar ! ' ' When a Christianized Indian met, in the desert or on the mountain, another Indian he used this salutation; and if the other answered, "Ave Maria Pu- rissima — Hail Mary, most Chaste," they embraced and were friends. The ordinary morning or evening greeting among Pueblo neighbors carried with it a benediction; it was: "B)irrtas dias le de Dios — May God bestow good days upon thee!" to which the other answered: "Que Dios se las de huenos a ud — May God grant you also good days!" After the Spanish missionaries retired from the field and the Americans took possession, an altogether different form of oalutation was taught the Indian. Mr. F. F. Beale writes that in his time, 1857, the Mojaves had learned enough En- glish to salute a stranger with: "God damn my soul, hell! How d' do." At the time the Franciscans stood on the shores of Utah Lake and — first of white men — looked out upon its pleasant waters, the Ute Indians of the valley beheld for the first time men differing from themselves in complexion and al- most everything except in the specific sum of character by which a man is a man all the world over. The habits, traits of character, customs and manners of the ITtes of the valley with whom the priests came into imme- diate contact represented fairly well those of the whole Ute group or nation in its almost primitive state and before the tribe became contaminated by association with adventurers and degenerate whites. The Indians of the valley then dwelt in cabins of imde construction, and were grouped together in scattered vil- lages, or more often in straggling bourgs. These wretched squattings were but temporary abodes; for when conditions were unfavorable, or a contagious or malignant disease vis- ited their encampment, they burned their cabins and chose another site. Their miserable shelters were more often wind-breaks than 110 THE CATHOLIC CHURCH IN UTAH huts, but where cabins were thrown up they were formed from branches of the artemisia, cane and brush, or limbs of the cotton wood. In winter these cabins were heated by a ground tire the smoke of wliicli escaped tlirough an opening in the roof and the interstices of tlie sides. At times, when tlie winds rushed into the valley from the canyons, the smoke became so dense that the women and children were forced to lie low with their faces to the earth breathing as best they could. Within these wretched shacks there were no separate rooms or divisions, no beds, no seats, no convenience of any kind save the earth or the skins of wild animals captured in the chase. They supported life on fish, the flesh of wild ani- mals and reptiles, on grubs and roots and, in season, on seeds, berries and wild fruits. They knew nothing of bread, salt, pepper, sugar or vege- tables. In summer the men roamed entirely naked or wore only the breech-cloth; the women dressed more decently, but the boys and girls under ten or eleven 3'ears went nude. The care of the hut, the cutting and gathering of fire wood, the dressing of skins, in fact the drudgery of the camp among the Utes, as among all savages, was the woman's portion. She and her children gathered the wild berries and seeds, grubbed for worms and field mice, cut and carried the wild sage and cooked the food. Knowing nothing of pot or oven, she either dug a hole in the ground which she plastered and fired, or found a hollow block of wood, which served her for stove and fire place. With stones heated in a fire she boiled the water in the hole or hollow block, and threw in scraps of rabbit flesh, fragments of snakes and reptiles, handfuls of seed and pieces of deer meat, and on this stew fed her husband and children. The husband posed as a hunter and warrior, and his warrior's dignity would not i)ermit him to stoop to menial work; his time was given to slothful ease, to gambling, gos- f^iping with his neighbors, to fighting, hunting or attending feasts where he danced all night and devoui'cd everything set U S. Njt Mu Fram. Back L: I K CRADLE, FRAME OF RUDS COVERED WITH BUCKSKIN Carried 1)11 the back. THE CATHOLIC CHURCH IN UTAH lit before him. When the weather was very cold and storms were in the valley he sat on a bear skin by the fire fashioning bows and arrows, rat and rabbit sticks and making traps and nets. He made his own weapons, offensive and defensive,, his shield of the bnffalo hide, his spear and war club, hia scalping knife of flint, his scalp shirt, war bonnet and flesher. The XJte warrior had all the fighting qualities and charac- teristics of the American Indian. When he entered on the war path in summer he wore the breech-cloth and moccasins and in winter the skin tunic; but winter or summer, when about to close with his enemy, he stripped to the nude and frequent- ly entered the fight with his body greased. Suspended from his neck or hidden in his hair was his medicine bag, within which was a feather, a claw of an animal, a head of a bird or some sacred powder. If killed in the fray and his party defeated, his scalp was torn from his head, and his body de- voured by his enemy or left upon the field to be eaten by wolves. Over the weaker tribes whom they had conquered or de- feated in battle the Utes manifested a haughty and domineer- ing attitude, and when they secured and learned how to man- age horses — stolen probably from the Hopis of Northeastern Arizona or from the Pueblo Indians of the upperEio Grande — they became insulting and defiant. But when they were whipped l)y the Spaniards or l)y the Comanclies and driven to the mountains they became a mob of cowards and pol- troons. Of their organization and numbers in early Spanish times- we have no positive information. The Ute nation may have organized into a confederacy of tribes for mutual protection,, like the five tribes of the Iroquois or those of the Apache, but we have no proof of it. As they boasted to be able to throw three thousand warriors into action and claimed hunting rights over a very wide territoi'v, they must have formed ;t formidable and numerically strong nation. The chiefs or head men were chosen for their offices, in most instances, for their strength, swiftness of foot, their 112 THE CATHOLIC CHURCH IN UTAH bravery and endurance of fatigue or pain, their strategy in war or cunning in tlie liunt. Wlien the tribe was at peace witli tliose beyond their liunting ground, the warrior who was most popular, the man of good standing in tlie community, was tlie man wlio did no harm to otliers, wlio lived peaceably with his neighbors, who attended and took a prominent part in the orgies and feasts. These feasts were often shameful carousals, where men and women, young men and maidens, abandoned themselves to nude dances and shameful impudicities. If a natural instinct of shame prevailed upon a maiden to absent herself from tliese orgies she became a target for the gibes and mockeries of her companions and was forced by mocking laughter and ridicule to conform to the tribal custom. A singular fact, to which ancient and modern history bears witness, is that the further a people stray aside from the path of morality and clean living, the greater is the ten- dency to drift into weird and shameful superstitions. These superstitions in many instances were associated with their dreams. In fact, the credulity or belief of the Ute, like that of the Indians of the Canadian Northwest, had its origin in dreams. In the Arcliseological Report of 1907, compiled for the Canadian government by Dr. David Boyle, a stenographic report of the trial for murder of Pe-Se-Quan, a Cree Indian, is given in full. Pe-Se-Quan, believing his wife had a Whetigo — or was a bewitched person — strangled her according to the custom of his tribe. Paupanakiss, a full- blooded Indian, being sworn, was examined by D. AV. McKerchar, acting for the Attorney-General of Canada. ' ' Question : What other beliefs did Chief Jack express to you? Answer: He stated that he believed their dreams. Q. : What else did he say to you? A. : That that was their religion; their dreams are their religion, he said that any- thing they dreamed was right for them, and that by means of their dreams and singing and conjuring in the teut that they would see meat, moose and deer." When the Spanish Fathers entered Utah "N^alley, the main Ute Sweat House. THE CATHOLIC CHURCH IN UTAH II3 body of the Ute Indians were camping in the valleys of Grand and Green rivers, not far from the southern boundary of the Navajos' hunting grounds. They were never a sedentary people, roaming at one time along the northern slope of the Uintah mountains and at another hunting through the hills and canyons of the Wasatch range. Having no permanent villages, they depended on the chase and fishing for subsist- ence. They were a predatory people and their many thefts, rob- beries and pursuit of the buffalo into the lands of neighbor- ing tribes involved them in many fierce skirmishes with the Arapahoes, Cheyennes and their kinsmen, the Bannocks. Trails led from their country to Santa Fe, and Spanish influ- ence was felt among them, even before Escalante's coming. When the priest, at Utah Lake, asked the young Indian how many wives he had, he hesitated to admit he had two, know- ing already that his violation of the unity of marriage was opposed to the law and religion of the Spaniards. CHAPTER XIV. THE UTES AND THE SORCERERS. Frightful Contempt for Moral Law — Religion of Utes — A Tissue of Absurd Superstitions — Belief in Immortality of Animals — In Bows, Arrows and War Glnhs — Tlie Wah- Jcon — The Autmoin, or Priest-Doctor — His Exorcisms — Treatment of the Sick — The Feast of the Dead — The "Sorcerers" of Salt Lake — Their Origin — The Jacarilla — Apache — Simpson's Experience with the Group — Their Filthy Habits — Their Food — Human Flesh Eaters — Mourning Customs of the Women — End of the Fight- ing Tribes. The Utes had no thought, no idea of a moral law. For a woman to manifest shame was to expose herself to ridicule. Modesty in a wife or daughter was a contradiction and an absurdity, a thing to laugh at, and such was the fixity of tribal opinion that a woman or maiden who aspired to purity or chastity was looked upon by the members of her tribe as an eccentric or as an unnatural being. The religion of the Utes, if we may use the word to ex- press a tissue of childish fancies, was a conglomerate of senseless fables. They worshiped and made supplication to the sun, the moon and the four cardinal winds, accompanied with speeches, appeals and addresses. They believed the soul lived after it left the body, that a spirit body would be given it, which, with the soul, would enjoy all the pleasures of eating, sleep- ing and companionship with its friends. When a warrior died all his hunting, fishing and war gear was buried with him; for, like the Apache, the Ute Ix'lieved all material things to be possessed of souls. When, in the summer of 1775, Father Garces assisted at the burial of an Apache brave, he asked a grizzled old warrior why they buried witli the dead raan all the things which were his when lie was alive. "Why," THE CATHOLIC CHUECH IN UTAH 115 answered the old man, "that the dead may have them to use in the other world, of course. The bodies of pots, skins, knives and other things remain in the grave with the dead, but the souls of these things go with the soul of the dead man, and, wherever he is in the other world, he makes use of them." In the happy hunting grounds beyond the grave were wild animals, spirit animals, which the departed Ute, if he were a brave and a neighborly man here on earth, hunted with his spirit-bow, arrows and spear. When the soul of a man or a woman, but not of a child, went out of its body it came back for a time from the spirit world, lingering around the en- campment, and ready to act as a guide for the souls of the dying. For this reason a Ute never voluntarily passed by a grave at night, or went around alone after dark, if any one in the village was seriously sick, for he feared the spirits of the dead waiting for the soul of the dying man or woman. Many of the warriors claimed to have seen and spoken with the spirits of the dead, whom they unwillingly encoun- tered when compelled to be abroad on dark nights. Nothing, not even the hope of good luck in battle or the chase, could tempt a Ute to enter a graveyard after dark. The Ute heaven lay far beyond the southern horizon, where the climate was mild, the winds refreshing and game abundant. The cow- ardly, the selfish and the evil man dwelt after death in a land of perpetual snow, ice and fierce winds, where he shivered eternally and was always half-starved. Every brave carried about his person his wah-kon in a small bag. This wah-Jcon was adopted by the young boy ripening into warrior manhood after a prolonged fast in some lonely retreat in the mountains. It might be, according to his dreams, a little dried up or stuffed bird, a weasel's skin, a feather, a small bone, the tooth or claw of an animal, or sometimes a small piece of meteoric stone. Within it dwelt his protecting spirit. This wah-Jcon once put on, never left his person. He guarded it as carefully as a miser his gold, addressed it in familiar terms, and appealed to it for help in every emergency. 116 THE CATHOLIC CHURCH IN UTAH A very singular belief of the Ute was his faith in the oc- cult power of the tribal sorcerer or shaman, called (infmoin by the early French trappers. With the diseases of his body, for which he could account, he resorted to restoratives and natural remedies, such as fasting, dietary, medicinal plants and copious sweating. But if he believed he was the victim of some exceptional malady, the origin of which he was unable to explain, he sent for the autmoin to learn the cause of his sickness and to avert its evil effects. This shaman was gener- ally half quack and half fanatic, who pretended to supernal knowledge and power. Among the Utes, as among all the North American Indians, the shaman was held in fear and reverence, and enjoyed great authority and influence with the tribe. When the sliaman examined the sick man he pro- nounced the disease to be caused by a vindictive imp then dwelling in the body of the suffering man. He began at once a series of exorcisms and incantations. If, by suction and pounding, he failed to dispossess the evil spirit, he predicted the day on which the sick man would die. If. on the day foretold, the man showed no signs of dying his friends poured pots of cold water over him to help him leave this world and to hasten his death. They rattled the schis-chi-kue in his ears, shook their medicine or amulets, among which was the bear's paw that hung beside him, shouted to him it was time to go, to go now, that his father, mother, and friends waited for him in the spirit land. If the condemned man was a person of some importance, a chief or the head of a large family, he summoned to his side his wives and children and delivered his final message. After he had finished his discourse, his friends were invited in and all present, at once, began the Tahiglc; that is, the funeral feast, when all the edibles in the hut were devoured. Ani- mals, such as rabbits, coyotes and dogs, were then strangled to death so that their souls would announce to those in the other world the immediate coming of the dying warrior. The bodies of the animals were then chopped up, boiled and eaten. When the feast was over the neighbors retired and the wives THE CATHOLIC CHURCH IN UTAH 117 began to weep and liowl, tearing out tlieir hair, and, with obsidian knives, cutting gashes in their limbs and bodies. To dwell longer on the superstitious manners and customs of the Utes is beyond the paginal limit and scope of this his- tory, so we pass from the tribe of Utah Valley to the "Sor- cerers" of Great Salt Lake. Who then were the I'uagnampes, who, at the time of the visit of the priests, were on no friend- ly terms with the tribe of Utah Valley? Would it surprise the reader to be told that all France, Italy, Spain and a few minor European commonwealths taken as a whole, would barely represent the area of the region held, till historically very recently, by an Indian people whose name is probably unknown to any student in our high schools, colleges and universities? Fifty years ago there was no race of i^eople in the world less known than the Northern Denes, from whom descended the fighting Apaches and the Navajos. For a time this Atha- bascan nation was thought to be Algonquin, till Horatio Hale, ^lajor Powell and that distinguished (Jblate Missionary and ethnologist, Father Morice, proved them to be a great and separate nation. West of the Rocky ^lountains the Denes roamed through five and one-half degrees of latitude, to the borders of the Eskimo hunting grounds. Some time in the remote past, why or when we do not know, a tribal family or group of Denes separated from their parent stock and wandered into south and southwestern lands. Two facts alone seem to be established, namely, the drifting apart of the southern membei's of the Athabascan nation, reuniting in a disruption of national unity and the formation of three distinct bodies — the Athabascan, the Apache and the Nav- ajos. For hundreds, it may be thousands, of yeai's, two vig- orous branches of the great Dene tree lived and thrived apace, knowing nothing of their parent trunk. These off- shoots took root and flourished in Arizona, Northeastern California, Oklahoma and Colorado. "These," (the Denes) writes the etlmolooist Brinton, "extended interruptedly 118 THE CATHOLIC CHUECH IJST UTAH from the Arctic Sea to the borders of Durango, Mexico, and from Hudson Bay to the Pacific Ocean." Early in the sixteenth century a wandering family of Apaches (Dines) intermarried with a Ute family, from wluch union sprang the Jacarilla-Apache, better known as Apaches- Vaqueros, and as the Yuta-Jenne. (Geografia de las Lenguas, by Orozco y Berra). The Puaguampes of Salt Lake were an outlawed band of Jacarillas rejected by Ute and Apache. When, in 1859, Lieutenant Simpson was on his offi- cial survey of the Great Salt Lake region, he encountered the Puaguampes on the northwestern shore of Salt Lake. They were then the Pi-eeds, the "snake-eaters," though Simpson, unfortunately, omits their name in his "Eeport." Simpson got enough of them, and gives expression to his loathing in vigorous terms; he writes: "They are more filthy than beasts, and live in habitations which, summer and winter, are nothing more than circular inclosures about three feet high, made of sage brush and cedar branches, and which serve only to break off the wind. Their vocabulary shows them to be a distinct tribe. Children at the breast were per- fectly naked and this at a time when overcoats were required by us. I visited one of their dens or wikiups; the offal around and within a few feet of it was so offensive as to cause my stomach to reach and force me to retreat." These animalized people fed on roasted grass-hoppers and large crickets, gophers, rats and snakes, chopped up and mixed with grease. They sacrificed human beings to propi- tiate the demon whom they invoked, and fed on the flesh of the victim to complete the sacrifice. 'With the hope of propi- tiating and gaining the good will of the demon, they cut and pierced their flesh, endangering at times their lives in the ex- cess of their fanaticism. For this they were called "sorcer- ers" and disowned by Ute and Apache. Their women ob- served seasons of mourning with most bitter and woeful lamentations, and for months after the death of the husband the widows saluted the rising sun with loud and pitiful cries. Such were the Puaguampes of Salt Lake, mournful examples I'Ai Ute "Wickiups, Tn Simiismi's TiiMO. THE CATHOLIC CHURCH IN UTAH 1 19 of what Imman beings may become when separated from the laiowledge of God. The Ute and the American Indian have seen their last days as fighters and independent men. When, on March 4, 1906, the tribal organization of the C'herokees, Choctaws, Creeks, Chickasaws and Seminoles was dissolved and their members diffused in the mass of the country's citizenship, the final chapter in the Indians' annals as a distinct race was written. The pathetic ending of the Ute uprising of a few years ago settled for all time the independent aspi- rations of the race. The pacification of the Utes quells the last of the great warlike tribes. They held out longest against the government, and it was not till 1889 that they consented to the opening of their reservation in the choicest part of Colorado's hunting grounds. In that year Chief Ignacio and more than a thousand of his followers ceded their rights to the government for $50,000 and rations. They withdrew to a small farming reservation set aside for them in La Plata and Archulets counties, Colorado. The Utes for a time had ranked among the bravest of the Indian fighters and were exceeded in ferocity by the Apaches onlj'. Until the Union Pacific Railroad crossed the plains in 1875, the Utes remained in Colorado, but in the early seventies they quarreled among themselves and a division of them came to Utah and settled in the southwestern part of the state. American Horse is driving a stage between Rush- ville, Neb., and Pine Ridge; Geronimo, the grim old Apache, with the cruel features, thin lips, eyes like the blade of a sword, is a prisoner of war at Fort Still, Oklahoma; Sitting Bull, Crazy Horse and the great Pawnee, Sioux and Co- manche chiefs of half a century ago are in tlieir graves, and no call can jorovoke them to battle again. There can be no resurrection for these mysterious people, whose origin is known only to God. They are corralled on the reservations, where they must remain till absorption or dis- ease annihilates them. CHAPTER XV. THE SPANISH TRAIL. Before we begin the examination of the Diario, and wan- derings over deserts and mountains of the Franciscan priests, we ought to know something of tlie road from Taos, northern New Mexico, to Monterey, which tlie fathers failed to find, and which was finally located tifty-odd years after their ex- traordinary expedition. We have already seen that, as early as 1774, a trail was opened from Tubac, Arizona, to Los Angeles, and on to Mon- terey. On January 8, 1774, two priests, Francisco G-arces and Juan Diaz, accompanied by an Indian guide, called Sebastian, joined the expedition of Captain Juan Bautista-Anza organ- ized to open a road, if possible, from Sonora, Mexico, to the Pacific coast. The party forded the Colorado near the mouth of the Gila, and, pushing on, entered the presidio and Mission of San G-abriel, practically the Los Angeles of our own day. From here Anza and his companions passed on to Monte- rey. Garces did not go with him, but returned to his Mission San Xavier del Bac, which he entered July 10, 1774. The next year, October 23, he again joined Anza, now a lieutenant- colonel, and with Father Font as cartographer to the expedi- tion, Father Eisarc and Indian guides, left Tubac once again for the Gila region. At Yuma, Garces, "who," writes Elliott Cones, "had been especially charged by high authority to investigate th» feasibility of opening communication between Monterey and New Mexico," took leave of Anza and started alone for the mouth of the Colorado. jVnza entered California and con- tinued his explorations. The Gila route was pronounced impracticable and became simply a messenger trail, "though," writes Charles F. Lum- THE CATHOLIC CHTJHCH IN UTAI-I 121 mis in a letter to the author of this history, "this trail of Garces was probably used, but not, of course, at any time as frequently as was the old Spanish trail by way of Taos." Fathers Escalante and Dominguez failed to open the way, but their expedition proved the importance the Spanish authorities attached to the discovery of a commercial high- way from Santa Fe to the presidios on the Pacific coast. It was the reading of Escalante 's Journal and the examination of Dominguez' map which possibly led Von Humboldt to ex- press surprise, in his "Essai Politique," that, "considering the daring explorations of the Spaniards in Mexico and Peru and along the Amazon, no toad had been opened ^rom Northern New Mexico to Monterey l)y way of Taos. ' ' Not till 1830, according to Bancroft, was a commercial road opened from Santa Fe to Monterey. He writes : ' ' Commimication with California began in 1830, when Jose Antonio Naca vis- ited that country with a small party of his countrymen. In 1831-32 three trapping and trading parties made the journey under Wolfskill, Jackson and Young, the first named opening the long followed trail from Taos, north of the Colorado river." The old Spanish Trail from Santa Fe to Los Angeles and Monterey — of which we have heard so much and know so little — was really an extension of the trail from Missouri west- ward to the Pacific ocean. It moved out from Santa Fe going in a northwesterly di- rection till it passed through the old Spanish village of Santa Clara. From here it followed down the upper Cliama river or Rio Chama to Abiquiii and, swinging abruptly to the north, crossed the Colorado State line. Now bending to the west, it continued along the southern line of the state boundary paralleling the route of what is to-daj^ the Denver and Rio Grande railroad. It now swung some minutes to the north, moving into Colorado and crossing in succession the Rio Pedro, Rio de los Pinos, Rio Florida, Rio Las Animas and Rio Plata, till it passed the head waters of the Rio Mancos and plunged into 122 THE CATHOLIC CHURCH IN" UTAH the drainage basin of the Rio Dolores. It continued along the Dolores to where the Dolores entered the Grand River some ten miles to the west of the line between Colorado and Utah. Along the Rio Dolores, in about latitude 38° 10' north lies Saucer Valley, and from Santa Fe to this point — a distance of more than three hundred miles, this old Spanish Trail practically followed the route taken fifty-four years earlier by Fathers Escalante and Dominguez when they made their brave attempt to open a road to Monterey. It is singular that nowhere in Bancroft's works, or in the writings of sub- sequent or previous writers on the trans-Rocky Mountain regions, do we find any mention of this fact. At a point, a little to the north of Saucer Valley, Escalante turned abruptly eastward and, for about fifty miles, pursued an easterly course before he again turned to the north, and traveled so far on this northern route that it was impossible for him and his companions to reach Monterey that winter. Had the Spanish priests not veered to the eastward when they left their camp at Saucer Valley, but continued on, down the Rio Dolores, they would have found an easier crossing of the mountains, passed far to the south of Utah Lake and, per- haps, have entered Monterey before the severity of the weather forced them to return to Santa Fe. We can suspect no motive or reason for the change unless they were deceived by their guides or wished to visit and instruct the Lagunas or Timpango Indians whose presence in Utah Valley was known to the priests. While the expedition failed of its object, it perhaps influenced partially the location of the Spanish Trail which traveled over three hundred miles of the same route. We return to the course of the Spanish Trail. Crossing the Grand River below the mouth of the Dolores, the trail bore northwesterly till it finally crossed the Green River just below the mouth of the Price near where the Denver and Rio Grande railroad now bridges that stream. The Trail here paralleled the Price for some twenty miles on a westerh' course, when it veered for a short distance to the southwest, fording the San Rafael River, and shar[)ly turning due south, TflE CATHOLIC CHUKCH IN UTAH 123 went on keeping to the west of the San Rafael Swell and crossed Muddy Creek. Here it bent again to the west and, traveling up the Fremont Eiver, crossed the headwaters of the Sevier river north of the Sevier Plateau, climbed the great Wasatch Range and, descending, entered the Great Ba- sin. Sweeping now southwestward, the trail skirted the east- erly and southerly rims of the present Escalante Desert, entering again upon, and following for a short distance sub- stantially the route traveled over by Escalante 's party in 1776, it turned south and moved into "Mountain Meadow." Here for a portion of the way it broke the road afterward known as the "old Mormon Trail," or the route taken by the Mormons when traveling between Utah and California, and the identical trail entered upon by the emigrant party from Missouri which was slaughtered in Mountain Meadow on the morning of September 7, 1857. Passing out of Mountain Meadow, the trail now followed down the Santa Clara Fork of the Virgin Eiver, cut through the northwest corner of Arizona and crossed into Nevada. Again pursuing a southwesterly course, it swept by Moapa, climbed the Muddy Mountains, skirted Dry Lake and went on to Las Vegas, now a division station on the San Pedro, Los Angeles and Salt Lake railroad. From Las Vegas, still southwestward, it went over the sandy region of Southern Nevada, passed through the Ivan- pah Valley and, entering California, followed the desert to where the Mojave river disappears in the sands. Unlike other and larger bodies of flowing water which tind their repose in the salt lakes and salt beds of this weird and repellant region, the Mojave river, born in the Sierra Ma- dres, grows in depth and importance as it advances down the eastward slope of the Sierras till it reaches the arid lands. Flowing placidly on through these sandy wastes of a thirsty region, the river grows smaller and smaller, and at last sinks out of sight and disappears in the desert. Following the Mojave to its source in the Sierra Madres, the trail passed out of the Grreat Basin and, descending the 124 THE CATHOLIC CHURCH IN UTAH western side of tlie Sierras, entered an undulating country whicli it traveled over and finally reached Los Angeles. Speaking of the Spanish Trail it may be of interest to re- cord that, from the Mojave River, near where it is crossed by the Atchison, Topeka and Santa Fe railroad, and from this point eastward, for a distance of nearly three hundred and fifty miles, to where the Trail turns from the easterly edge of the Escalante desei't and goes, through a pass in the Wasatch Mountains, the old Spanish Trail was followed by Fremont when he was returning eastward from his explora- tion of the Grreat Basin in 1843-44. BOOK II Journal kept by the Spanish Priests, Silvestre Velez de Escalante and Franciso Atanasio Dominguez, the Explorers of Utah and Discoverers of Utah Lake This Journal or Diario was opened July 29, 1776, and closed when the Priests crossing the Grand Canyon and visiting the Moqui and Zuni people, re-entered Santa Fe, January 2, 1777 DIARY AND TRAVELS OF FRAY FRANCISCO ATANASIO DOMINGUEZ AND FRAY SILVESTRE VELEZ DE ESCALANTE, TO DISCOVER A ROUTE FROM THE PRESIDIO OF SANTA FE, N^W MEXICO, TO MONTEREY IN SOUTHERN CALIFORNIA. On the 29tli day of July, in the year 1776, under the pro- tection of Our Lady the Virgin Mary, conceived without orig- inal sin, and under that of the most holy Patriarch Joseph, her honored spouse, Fray Francisco Atanasio Dominguez, the present visiting delegate of this district of the Conversion of St. Paul of New Mexico, and Fray Francisco Silvestre Velsz de Escalante, teacher of Christian doctrine in the mission of Our Lady of Guadalupe of Zuhi; accompanied by Don Juan Pedro Cisneros, the mayor of the town of Zuhi; Don Ber- nardo Miera y Pacheco, a retired captain, and citizen of the town of Santa Fe; Don Joaquin Lain, citizen of the same town; Lorenzo Olivares, of the town of Paso; Lucrecio Muniz, Andres Muiiiz, Juan de Aguilar and Simon Lucero, having invoked the protection of our most holy saints, and having received the Holy Eucharist, we departed from the town of Santa Fe, capital of New Mexico, and after nine leagues of travel we arrived at the town of Santa Clara, where wa passed the night. Today, nine leagues. 30th of July. We journeyed another nine leagues, more or less, and arrived at the town of Santa Eosa of Abiquiu, where, for various reasons, we remained over the 31st, and celebrating solemn Mass, we again implored the aid of oui most holy saints. 1st day of August. After having celebrated the Holy Sacrifice of the Mass, we left the town of Santa Rosa de Abiquiu, going west, following the bed of the river Chania. Farther on, a little less than two leagues, we turned to the 126 THE CATHOLIC CHURCH IN UTAH northwest. After three and a half leagues of a bad, stony road we halted in the northern part of the Valley of Alum, mesas (table-lands) to the east and northeast of this valley by the side of the Arroyo Seco (Dry Run). On some of the are said to be found alum and transparent gypsum. In the afternoon we left the Arroyo Seco, going in a northward di- rection, and after a short distance we turned to the north- east, passing through a woody canon a little more than two Jeagues, over verj^ bad roads, when we stopped near the same Arroyo. Today it has rained very hard, and we have traveled seven leagues. 2d day of August. -We proceeded northeast through the same caiion a little more than four leagues, when we turned north, and entered a woody ravine, in which for a quarter of a league the forest of small oak trees is so dense that in pass- ing along we lost four of our animals, making it necessary for us to stop and go after them, finding them after a short time. We again entered the caiion, and although we lost the trail in this forest, as it is not much traveled, we found it again on the eastern side of a little stream that runs through it, the same that, farther down, they call the Arroyo de Canjilon. Leaving the forest, there is a small plain, covered with grass, very beautiful to look upon because of the roses growing there — a color between violet and white, very much like common pinks. There grows here also a small red fruit about the size of a blackberry, and in freshness and taste very similar to a lemon, so that in this country it is used as a substitute for lemons in the making of sweets and fresh drinks. Besides this, there are cherries smaller than the Mexican and another small fruit they call the little apple, the tree of which is like the lime tree, but whose leaf rather re- sembles the celery. The size of this fruit is the same as the ordinary Spanish-pea, the chick-pea, the color of some being white, of others black. The taste is pungent, between sweet and sour, but pleasant. Where the roses begin to grow, the caiion is divided in two by a lofty table-land, on both sides of which there are roads, one to the west and the other to tlie north. At the opening THE CATHOLIC CHURCH IN UTAH 127 of the road to tlie west and below tiie southern point of the table-land is a small spring of good water, but in order that the animals might be enabled to quench their thirst it was found to be necessary to make troughs. The strayed animals having turned up, we pursued our way through the caiion to the westward, and journeyed a league and a quarter towards the north. Going a little less than half a league to the west, we turned to the northeast, having traveled a little more than three leagues by a good road. Turning a little aside from the road we stopped to rest by a stream that is called the Kio de la CeboUa (Onion River). In its bed we found a sufficient quantity of water in pools, although it appears seldom to have a current. We started out from this place in the after- noon, going a quarter of a league to the north, in order to strike the road we had left. We bore off a little to the north- east, over some three leagues of good road, and stopped on a level piece of ground by the bank of a stream called Rio de las Nutrias (Otter River), because, although the water is constant and flowing, it seems to have stagnant pools all or most of the year, in which otters breed. Today, eight leagues. 3d day of August. Leaving the Rio de las Nutrias to the northeast, we entered a small forest of jjines, and going a little less than three leagues we came to the Rio de Chama, and through this beautiful country we proceeded north about a mile, crossing the river and stopping to rest on the opposite side. The ford of the river is very beautiful, but near its banks are great gullies full of small stones, into one of which the saddle horse of Don Juan Cisneros fell and was com- pletely submei-ged. For about a league to the north and south of the river, there is open country of good land for sow- ing, with proper irrigation. It produces flax and has abund- ant pasturage. There is here everything necessary for the settlement of a town and for its maintenance; a grove of white poplar trees is also here. We proceeded on our journey in the afternoon, and ascend- 128 THE CATHOLIC CHURCH IN UTAH ing the western slope of the river, entered a small valley, wliieli we named Santo Domingo. This valley is enclosed by three large and well wooded table-lands, forming a semi- circle from north to south, until they reach the river. To the west of these table-lands are said to be two lakes, the first and most southern, to the west of the opening that one sees between the first and second table-land, and the second to the west of the pass between the second and third table-land. These lakes with the valley spoken of are very well adapted to the raising of large and small herds. We proceeded along the valley to the northeast and entered a small mountain forest of pine trees in which we lost one of our pack mules, not finding it until near sunset, compelling us to halt in a place full of briers and brambles near the three little hills that we named La Santisima Trinidad (Holy Trinity), hav- ing traveled from the river only two leagues to the north- east. In this stoiDping place there was no running water, although we found a little in a streamlet near-by, to the south- east. The river Chama runs north and south from where we crossed it today, and, before it gets opposite the flint moun- tain, turns to the west, until it passes the town of Abiquiu. Today, five leagues. ■itli of August. Leaving the Santisima Trinidad to the north, we traveled two leagues by the same mountain, where are pines and small oaks. There is also abundant grass and flax, and, enclosing the mountain, are two large mesas (tabk-- lands), each one forming a semi-circle, the northern point of one being joined to the southern point of the other, and separ- ated by a narrow opening or gate. Going a quarter of a league to the northeast, we passed the opening in which is another lake, which we called Olivares, being a quarter of a league long, and two hundred yards (more or less) in width. Its water is drinkable, though not very pleasant to the taste. From the lake and the opening we continued half a league to the north, and descending to the northeast, we left the road that passes the "halting-stone," as it was called by those of our party who had been here before ; the guides directing us THE CATHOLIC CHURCH IN UTAH 129 through a dry woodland, without foot-path or road of any kind, telling us that in the road we had just left there were three very difficult hills to climb, and that it was not so direct as the road we were now taking. Going a little more than :-. ieague through the same woodland, we turned west-north- west, returning near to the mountain, and after half a league we took to the northeast. Passing three leagues and a half through a fertile glen we came to a large open plain called Belduque (Plain of the Knife). In this plain we inclined to the west, and, descending to the arroya, went two leagues and entered a caiion, where we halted to rest. From a certain accident that happened here we named the caiion El Canon del Engaiio (the Canon of Deceit). Here we found sufficient standing water and pasture. Today, nine and a quarter leagues. 5th day of August. Tjeaving the Caiion del Engaho to the southeast, after half a league we came to the Rio de Navajo, that rises in the mountains of Glrulla, flows from the north- east to the southwest, going north for a little more than three leagues until it joins with another river called the San Juan. In this place the River Navajo has less water than the Chama. Leaving the river we proceeded with some difficulty through the caiion for nearly a league to the south, when we dropped to the southeast a quarter of a league and three- quarters of a league to the west, passing through a canon and over hills and mountains. The guides lost their way, seeming to possess but small knowledge of this country. In order not to descend farther, we took to the northeast, travel- ing some three leagues with no path, climbing a high moun- tain and beholding the bed of the river we had just left. AVe descended to it by a rough and jagged slope, and, going a little /aore three leagues to the west-northwest, we crossed it by a good ford and halted on the northern bank. Here it had already joined the San Juan. The guides inform us that a little farther up the two rivers unite, and so we determined to observe the latitude of this place, which detained us here until the afternoon of the following day. We made the ob- 130 THE CATHOLIC CHURCH IN UTAH servation by the meridian of the sun, and found ourselves in 37 degrees 51 minutes of latitude, and called the place Nuestra Seiiora de las Nieves (Our Lady of the Snows). Fray Silvestre proceeded to record the point where the two rivers — the Navajo and the San Juan — join, and found it to be about three leagues in an air line to the east of the Nieves (Snows), and to be well adapted to settlements on the banks of each river. The San Juan river carries more water than the Navajo, and it is said that farther north are large and fertile tracts, where the river flows over open country. Thus joined the two form a river as large as the northern one in the month of July; and it is called the Eio Glrande de Navajo, because it separates the province of this name from the Yuta nation. Below the plain of Nuestra Seiiora de las Nieves there are good lands, if sufficiently irrigated, and ail that is necessary for three or four towns, even though they be large ones. On either bank of the river we found dense leafy forests of white poplar, small oak, cherry, small apples, limes, and other trees. There is also some sarsapa^rilla and a tree that seemed to us to be walnut. Today, eight leagues. 6th day of August. In the afternoon we left Nuestra Senora de las Nieves, the river below, and our course to the. west, and journeying two and a half leagues over a bad road, we stopped on the bank of the river. Don Bernardo Miera had been suffering with pains in the stomach, and the afternoon found him much worse; but it pleased God that before day- light on the following morning he was so much relieved that we were able to proceed on our journey. Today, two and one-half leagues. 7th day of August. We proceeded b>' the bank of the river, and along the side of the near table-lands, a little more than a quarter of a league to the west, ascendinii' a somewliat difficult hill, and descending to the northwest, and a le:!gue farther on we arrived at another river called the Piedra Para- da, at a i)oint near its junction with the Navajo. Plere there is a large jilain that we called San Antonio, with fine THE CATHOLIC CHURCH IN UTAH 131 land for cultivating, if irrigated, and all that a settlement would need of stone, wood, timber and pasture. This river rises in the mountain range of Grulla, to the north of the San Juan river, flows from north to south, and is somewhat smaller than the C'hama, which passes the town of Abiquiu. Crossing this river we traveled two leagues to the west and a little more than two to the west-northwest, and arrived at the eastern bank of the river that is called Kio de los Pinos (Pine river), because of the pine trees growing on its banks. It is smaller than the northern river, but has good water. At this point it flows north and south, and empties into the Navajo. It rises in the western part of the Grulla range at a point that is called Sierra la Plata (Silver range). There is a large plain here with abundant pasturage, especially good for wheat, grass and corn, but needs irrigation. A good loca- tion for a settlement. We rested here, naming the place Vega de San Cayetano (Plain of San Cajetan). Today, a little more than six leagues. 8th day of August. We left the Eiver Pinos and Plain of San Cajetan to the west-northwest, and going four leagues arrived at the River Florida, which is much smaller than the Eiver Pinos. It rises in the same mountain range, but more to the west, flows from north to south, and in the place where we crossed it there is a large tract with good soil, if well irrigated. The pasturage on the plain is good, but near the river not so good, though in the rainy season it may be better. Passing the River Florida, we traveled west two leagues, and two more to the west-northwest. Descending a stony hill, we came to the River del las Animas, near the western slope of the Plata range, where the river rises. Crossing, we halted on the opposite bank. It is as large as the northern river, and at this season contains more water and has a swifter current, having more of a decline at this point. Like the other rivers, it empties into the Navajo. The banks are steep, and here the pasturage is not good, though farther on and lower down it is better. Today, a little more than eight leagues. J 32 THE CATHOLIC CHURCH IN UTAH 9th day of August. We left the River Animas (Kiver of Souls) and climbed the western slope. Although it is not very high, it is difficult, being rocky and in parts very steep. We crossed the summit of a little mountain, which would make the distance traveled about a quarter of a league, and entered a fertile glen, through which we went a league to the west, then turning to the northwest, skirted the foot of a green mountain with good pasturage, and came to the Saa Joaquin river. As it passes through the town of San Gero- nimo it is small. It rises in the western part of the Sierra de la Plata, and flows through the same canon, in which are said to be open veins of metal; although when some years previous parties came to examine these mines, by order of the governor, Don Tomks Velas Caehupin, they could not say for certain what metal they contained. According to the. opinion of some who lived in this section, and from re- ports gathered from the Indians, they concluded it was sil- ver, thus giving the name to the mountain range. From the slope of the River Animas to that of San Joaquin the land is not very moist, while in the immediate vicinity of the Sierras the rains are very frequent, so that on the mountains which are covered with tall pine trees, small oak and a variety of wild fruit trees, the pasturage is of the best. The temperature here is very cold, even in the months of July and August. Among the fruits growing here there is a small one, black in color, with an agreeable flavor, very much like the fruit of the medlar tree, though not so sweet. We went no farther that day, because the animals had not sufficient food the night before, and seemed tired, and also because of a heavy rain storm that compelled us to remain. Today, four and a quarter leagues, almost due west. lOtli day of August. Father Fray Francisco Atanasio awoke with a severe attack of rheumatism, which he had be- gun to feel the day lief ore in his face and head, and it was necessary to remain here until he was relieved. The con- tinued rain and the dampness of the place, however, obliged us to leave, (roing north a little more than half a league we THE CATHOLIC CHURCH IN UTAH 133 turned northeast. A league farther on we turned to the west, through beautiful mountain glens, full of verdure, roses and other flowers. Two leagues farther on it began to rain copiously, which caused Father Atanasio to become much worse, and also made the road impassable. We passed on two leagues farther west, but were obliged to stop by the first of the two small streams which make up the San La- zaro, otherwise called Las Mancos. The pasturage continues to be abundant. Today, four and a half leagues. 11th day of August. Notwithstanding the cold and damp- ness from which we suffered, we were obliged to remain, because Father Atanasio was very much weakened from his suffering, and had some fever. We were not able to visit the mines of the Sierras, although one of our companions, who had visited them on a former occasion, assured us they were but a short distance away. 12th day of August. Father Atanasio awoke somewhat better, and, for a change of place and temperature more than for the purpose of continuing our journey, we left this loca- tion and the river of San Lorenzo to the northeast, and after going a little more than a league we turned to the west-north- west, and traveled five leagues over green mountains with good pasturage. To the west for two and a half leagues we passed through a piece of burnt-over woodland with scant pasturage, and turned to the north, crossing the Eio de Nuestra Seiiora de los Dolores (River of Our Lady of Sor- rows), and halted on the southern side of the Sierra de la Plata. This river flows south, and during this season is much smaller than the northern river. Today, a little more than eight leagues. 13th day of August. We made a stopping place liere. so that the Father might the sooner recover, and also that we might ascertain the latitude of this location and the plain cf the River Dolores, in which we find ourselves. We have taken observations and find we are in latitude 38 degrees 13V'i> minutes. There is everything here requisite for the estab- 134 THE CATHOLIC CHUECH IN UTAH lisliment of a good town, the land only needing irrigation, with pasturage, wood and timber. On the southern bank of the river, on a rise of ground, there appears to have been, anciently, a small town, similar to those of the Indians of New Mexico, judging from the ruins found here, which we carefully examined. Father Fray Francisco Atanasio being very much better today, we decided to continue our travels on the morrow. 14th day of August. We left the valley and river of Dolo- res to the north, and, after going a quarter of a league, we turned one league to the northwest; a quarter to the north, then five leagues to the west, through a difficult piece of very dry woodland when he entered into a rough and very uneven canon. Going two leagues farther to the north, we came to the River Dolores for the second time, which here flows to the northwest. We crossed it twice witiiin a short distance, and halted on the western bank, and nam.ed the place, a small plain with good pasturage, La Asuncion de Nuestra Senora (the Assumption of Our Lady). This afternoon we were overtaken by a Coyote Indian and a half-breed from Abiquiu, called Felipe, and Juan Domingo. By loitering about among our people, and pretending that they wished to accompany us, they escaped from the officers of their town. We had no need of them, but in order to free them from the sins which, through ignorance or malice, they might commit if they re- mained longer among the Yutas, we took them with us, rather than insist on their returning. Today, eight and a quarter leagues. 15th day of August. Leaving the stopping place of the Asuncion, on the River de los Dolores, through a caiion some- what stony, we traveled a quarter of a league to the west- northwest. We turned to the northwest, and went a league to the north-northwest, and traveler a little more than three leagues through a level woodland of good soil. Turning one league to the northwest, we went directly west by the trail. We halted by a stream that the guides told us had water, but which we found perfectly dry. Not knowing if there might THE CATHOLIC CHURCH IN UTAH 135 be another stream in this vicinity with sufficient water, and near enough to be able to reach it during the afternoon, we sent the guides to find out how far we would have to go to reach a flow. A stream was found, but with water enough for the men only, and none for the animals. It was filled up with wood and stone, and, as it seemed, purposely. The water is constant, but not palatable. The Yutas probably closed up the stream for some contingency which they fore- saw might happen; for, according to some of our company who had lived among them, they were accustomed to protect themselves in this way. In the afternoon we proceeded on our way, and traveled two leagues to the northwest and one- half league to the north, reaching the stream mentioned, which we named La Agua Tapado (covered water). Today, three and three-quarter leagues. 16th day of August. We missed more than half the ani- mals that had strayed away looking for water, which they discovered half the way back on the road we traveled yester- day, and there we found them. Eeturning late, we left Agua Tapada at half -past ten in the morning. "We took a much- traveled road that we thought would continue until we ar- rived at the Eio de Dolores, which we intended to follow, but after going two leagues to the northwest and a league and a half to the west, we left it, the ground being very soft, and the rains having destroyed the trail. From here we turned to the northwest. A quarter of a league farther we entered a canon, wide at the mouth, in which we found a good and much-traveled road. We followed it, and, going another league north, came to a running stream with sufficient water for both man and beast. Being hidden in a dense forest of pine and juniper trees, we named the stream Agua Escondida (hidden water). Here we lost the stream, for the road went at right angles to it. We made two troughs from which the horses could drink, but they were not satisfied after all. While we were examining the land on every side, in order that we might proceed on our way, Don Bernardo Miera went on through the caiion alone, and without our having known 13(3 THE CATHOLIC CHUECH IN UTAH it, and because of the impossibility^ of our continuing our journey, we stopped, and sent one of our party to bring him back before he should lose his way. He went ahead so rap- idly that it was after midnight before they returned. We were all very anxious because of their absence. They said they had gone up the Dolores river, and that on the way they had found only one short piece of road difficult of passage, but which could be repaired, so that we decided to go on the next day. Today, four leagues. 17th day of August. We left the Agua Eseondida, and about half -past three in the afternoon Ave cam.e to the Rio de los Dolores for the third time. We traveled through the en- tire canon and its many turns, seven leagues to the north, but really four or five more. We named the canon El Labe- rinto de Miera (Miera's Labyrinth), because of the varied and beautiful views on every side, and being so elevated and rocky at every turn that the way seemed much longer and difficult, and also because Don Bernardo Miera was the first to go through the caiion. The way is passable and not diffi- cult for the animals, except in one place, where it was quickly repaired. Arriving at the river we found recent tracks of the Yutas, from which we concluded there was a settlement of them near by. Considering that if they had seen us and we had not asked favors of them, they might imagine we in- tended them some harm, and that this fear would somewhat disturb them, we determined to find them, thinking some of them could guide us into a road by which we might proceed on our journey with less difficulty than now appeared to us, as none of our company knew the country nor the streams ahead of us. As soon as we had halted near a wide part of the river, that we named San Bernardo, Father Pray Francisco Ata- nasio, accompanied by Andres Mufiiz as interpreter, and Don Juan Pedro Cisneros, went up the river some three leagues, and there they recognized them as being Yutas; but they could not find the tribe, after having gone to where the small THE CATHOLIC CHUECH IN UTAH 137 Eio de las Paraliticas (River of the Paralytics) divides tlie Yutas into two tribes, the Tabehuachis and the Muhuachis, the one living north and the other south of the river. The river was so named because one of our party who saw it first found in a wigwam on the bank of the river three Yuta wom- en suffering from paralysis. Today, seven leagues ; in a bee line, four to the north. 18th day of August. Two of our companions left ver}' early to tuid where we could best leave the river, for here the banks are very high and stony, and we did not care to wan- der where there was neither water nor pasturage. In the bed of the river there are quantities of rocks, and we feared to injure the horses, having to cross it several times. They re- turned about eight o 'clock in the evening, saying that only by following the river bed could we leave this place, and so we were obliged to follow the river. Today, one league to the north. 19th day of August. We proceeded along the river one league to the northeast with some difficulty, and then turned one league to the northwest. We stopped at another open part of the river to water the horses, so that we could leave the river and follow a road that went northeast, if the rough- ness of the country would allow it. Wishing to cross the ridge of high and rocky table-lands, for the river bed now became impassable, one of the men went on ahead to see if the road was passable. He found that we could not travel the northwest road, but discovered another path to the south- east. Although he examined it for a long way, and found no great obstacles, we did not venture to follow it, because far- ther on it was divided by high table-lands and canons, in which we would again be shut in, and so have to turn back as before. More than this, the arid condition of the country in the immediate vicinity led us to believe that the pools of rain water and the channels of running water which are usualh' found here, were now perfectly dry. We consulted with the men who had traveled over this country before as to what direction we should take to over- 138 THE CATHOLIC CHURCH IN UTAH come these difficulties, and every one was of a different opinion. Finding ourselves in this uncertainty, not knowing if we should follow the road mentioned, or if we ought to turn back a little and take the trail that passed the Yuta set- tlement, we put our trust in God, and, having implored the intercession of our most holy patron saints that God would direct us where it would be most conducive to His holy serv- ice, we cast lots for the two roads, and it fell to the Yuta trail, which at once decided us to follow it until we arrived at their settlement. We took observations at this point, which we called the Caiion del Yeso (Chalk Canon), having discovered some chalk nearby, and found we were in 39 de- grees 6 minutes latitude. Today, two leagues. 20th day of August. We left the Canon del Yeso, going back a league to the southeast, and recrossed the river, from which, about a quarter of a league away, towards the north- east, we saw a number of small hills, on which we discovered beds of a very transparent gypsum. The river being passed, we entered a wide valley, and following along a well-beaten trail that leads towards a high table-land, we traveled three leagues to the northwest. It was then that, at the earnest suggestion of Don Bernardo Miera, who was not in favor of this road, the interpreter, Andres, took us along a lofty mountain crest, precipitous and rocky, to such an extent, that we believed we should be compelled to retrace our steps after having gone half the distance; because our animals suffered so much that many of them marked the stony road with blood left by their hoofprints. We climbed the mountain with great difficulty, after several hours of toil, going in a northerly direction, having traveled in the ascent about a quarter of a league. Along the top of the mountain we traveled a mile to the northwest, and from this point we could see that the road went along the ))ase of tlie table-land, and over good level ground. In the descent, which is smooth and clear of rocks, we traveled for more than three-quarters of a league in a north- THE CATHOLIC CHURCH IN UTAH 139 erly direction. We pursued our way more than a league to the northeast, passing through a country that abounded in small cacti; and in order to avoid the annoyance that this caused our animals, we betook ourselves to the bed of a river, and, having gone along its course for something like a league towards the east, we suddenly came upon an abundant sup- ply of good water, which is furnished partly by what remains in pools after a rain, and partly by springs. We named it San Bernardo. It would seem, judging from the trails, and the ruins of wigwams, that this was a camping ground of the Yutas, and here we came again into the road that we left when we climbed the almost unscalable mountain. Here we camped, although the grass is not very abundant. We find that we have journeyed today six leagues without reckoning the piece over which we retraced our steps. 21st day of August. We left the springs of San Bernardo, and by way of the caiion, in the southern part of which the springs are situated, we took a northerly direction over a road that was difficult to travel, and which in some places was very rough. About half way up the caiion we found sev- eral pools of water, and, towards the end, the water flowed as abundantly as though coming from a living spring. Hav- ing passed through the canon, we pursued our way in a northwesterly direction, over an open, level country. We then entered another caiion, where the road was as bad as the one we had left, and having made our way for about a league to the north, we came to the Eio de San Pedro, and established our camp in a piece of level country, naming it the camp of San Luis. Today, six leagues. 22d day of August. Departing from the camp of San Luis, we crossed the river, climbed a steep, high mountain, though not a very rocky one, and entered upon an extended table-land, which is something like the spur of the range of the Tabechuachis. We journeyed along the summit in a northeasterly direction some two leagues, in an east-north- east direction half a league, and in a southeast another half no THE CATHOLIC CHUECH IN UTAH league, and then descended to the table land by another pre- cipitous, though short, trail ; it is the same one that Don Juan Maria Eevera in his journal considers to be so full of diffi- culties. Along the bank of the river San Pedro we made our way northeast for about a league. We stopped for our midday rest, and some went forward to view the land, to see what would be the nature of the traveling in the afternoon; whether we could leave the river and find water near by, or if not, to remain in camp till the morroAv. Those who went out to ascertain the nature of the country returned late, and we determined to pass the night in this place, which we called San Felipe. Today, four leagues. 23d day of August. We left the camp of San Felipe on the San Pedro river, climbed a hill, and, along the foot of a mountain known as Tabechuahis, so called by the Yutas who dwell in those parts, we coAJ'ered a distance of four leagues, Avhich, on account of the many turns we made, could not be more than two leagues to the east of San Felipe. We had left the San Pedro, which has its rise in the GruUa (Crane) in that spur of the mountain which they call la Plata, and which runs toward the north, turns to the northwest, and then to the west, until it unites with the Dolores, near the small range of mountains known as the Salt, because near it are a number of saline pools from which the Yutas, who dwell in these parts, supply their needs. It is a river of moderate size. We stopped for our midday rest near a perennial sup- ply of water that descends from the mountain. In the level country, in the northern part, there is a vallej^ affording good pasturage, and near it a piece of ground shaped like an eyebrow, upon which we found the ruins of an ancient town whose houses seem to have been built of stone; with this material the Tabehuachis Yutas have constructed a frail and crude intrenchment. Here we found good pasturage for the animals, which has been lacking ever since we were in camp at Asuncion, on the Dolores river, until today, as the THE CATHOLIC CHTJECH IN UTAH 141 soil was SO burned and dry that it appeared to have received no rain all summer. During the afternooii it began to rain, and continued for upwards of an hour and a half. We continued our journey, going up the mountain of the Tabehuachis by way of a lofty and precipitous road ; and when we had gone a 1 eague to the northeast and another to the east, a Tabehuachi Yuta over- took us. He was the first one we had met since the day we left Abiquiii, where we had seen two others. In order to be able to converse leisurely with him, we pitched our camp near a spring of water, where we rested during the heat of the day, and which we called the Fountain of the Guide. We gave him something to eat and to smoke, and afterwards, hj means of an interpreter, we questioned him concerning the country which lay before us, and about the rivers and their courses. We also asked him concerning the whereabouts of the Tabehuachis, Muhuachis and the Sabuaganas. At first he pretended to be ignorant of everything, even concerning the country in which he lived. After he lost the fear and. suspicions he had entertained toward us, he told us that all the Sabuaganas were in their own country, and that we would meet them very soon; that the Tabehuachis were scattered about among these mountains and vicinit}'. He said that the rivers from the San Pedro to the San Kafae], inclusive, flow into the Dolores, and then unite v/ith the Navajo. We proposed that he guide us to the village of a Sabeguana chief, who, our interpreter said, was well dis- posed towards the Spaniards, and acquainted with a good deal of this territory, fie agreed to do so if we could wait for him until the afternoon of the next day, to which we agreed, partly that he might guide us, and partly to remove any suspicions that we might be meditating something against him, that would awaken resentment in him and in others. Today, six leagues. 24th day of August. Before twelve o'clock our Yuta ar- rived at our camp, where we were awaiting him, bringing 142 THE CATHOLIC CHUKCH IN UTAH with him his family, two women and iive cliikiren, two of them at the breast, and three from eight to ten years old ; all of them very decent in ajjpearance and quite talkative. They thought we had come to engage in trade, and for that reason brought with them antelope skins and other things. Among these were small apple-raisins, black in color, of which we have spoken before, and which resemble small grapes, and are very agreeable to the taste. We explained to them that we had not come on the business they thought we had, nor did we bring any goods to trade. In order that they might not think we were explorers of the land, and with a view of keeping them well disposed toward us when they were absent from us, as well as that they might not seek to embarrass us in our progress, and judging that from the Cosninas they might have learned something of the trip made by the E. P. Fray Francisco Garces to the Yutas Payuchis, and thence to other tribes, we told them that one of the Fathers, our broth- er, had gone to Cosnina and Moqui, and from this latter place had returned to Cosnina. On hearing this, their suspi- cions were allayed at once, and they appreciated our anxietj^ to put ourselves on good terms with them, and told us they had known nothing of the Father to whom we referred. We gave them all something to eat, and the guide's wife pre- sented us with a piece of dried venison, and two plates of the raisins to which I have referred. We returned the compliment by giving them some flour. In the afternoon we gave the Yuta the price he asked for guiding us, two belduques (knives), and sixteen strings of white glass beads, which he handed to his wife, who departed at once along with the rest of the family to their village, while he remained with us, and from this on he was known by the name of Atanasio. Leaving the Fountain of the Gruide, we crossed along the side of the mountain to the east, half a league, and another half league to the east-southeast, and a quarter of a league to the southeast, we turned east; leav- ing a trail which leads off to the southeast, we took another, and having gone three-quarters of a league, one to the south- THE CATHOLIC CHURCH IN UTAH 14d east and two to the east, we stopped in a valley whose sides are lofty but not difficult to climb, for which reason we called it the Deep Valley. In it there exists a copious spring of good water, plenty of fuel and an abundance of pasturage for the animals. Today, two leagues. 25tli day of August. We left camp in Deep Valley and pursued our way in an easterly direction through dense oak brush for a distance of half a league; we then descended to the southwest, over country that afforded fewer obstacles, and along this trail we journeyed three and a half leagues, and then turned to the east another half league. We now began to cross the mountain in a northeasterly direction, and at a distance of a league and a half over fairly good country, free from brush and without any difficult points to climb, we reached its summit, covered with good grass, and ve]-y beau- tiful in aspect, because of the thickets and poplar groves lying closely together. Here we found three trails, and we chose the one that leads to the northeast. Plaving gone a league and a half in this direction, we stopped while we were on the northern slope of the mountain and near an abimdant spring of water, to which we gave the name of Lain Spring. The water comes out of the ground only about six steps from the eastern side of the trail. Before we were able to prepare our meal, of which we were greath' in need, a heavy rain fell upon us. Today, seven leagues and a half. 26th day of August. We left Lain Spring and traveled in a northeasterly direction one league. At this point the trail that we had followed divides into two, one leading to- wards the east-northeast, and the other towards the north- east. We followed the latter, and after we had traveled two leagues and a half to the northeast we finished the descent of the mountain, and entered the pleasant valley of the river of San Francisco, called by the Yutas the Ancapagari, which the interpreter tells us means Colorado Lake, from the fact that near its source there is a spring of reddish water, hot 144 THE CATHOLIC CHUECH IN UTAH and disagreeable to the taste. The plain through which this river runs is broad and level, and a well-traveled road passes through it. We journeyed down stream a league and a half to the northwest, and camped near an extended marsh, which abounds in pasturage and which we called the marsh of San Francisco. Today, tive leagues. A DESCRIPTION OF THE MOUNTAINS SEEN UP TO THIS TIME. That of the Grrulla (Crane) and that of La Plata (Silver) have their beginning near a place called El Cobre (Copper), and near to a town now deserted; from its beginning it ranges to the northwest, and about seventy leagues from Santa Fe it forms a point towards the west-southwest, and is called the Sierra de la Plata (Mountain of Silver). From this point it continues to the north-northeast, descending towards the north from a point a little before one reaches the mountain of the Tabehuachis as far as another small one, known as the Sierra Venado Alazan (Sorrel-colored Deer,) where it comes to an end on the north. On the east it forms a junction, so it is said, with the Red Ochre mountain and with the Sierra Blanca (White Range). On the west-southwest, looking towards the west from the point of La Plata, about thirty leagues distant, one sees an- other small mountain called The Datil (Date). From the western slope of this range all the rivers that we have passed thus far flow, and also those that lie before us as far as the San Rafael, which also flows in that direction. The range of the Tabehuachis, which we have just crossed, extends in a northwest direction, some thirty leagues, and where we crossed it has a width of eight or ten leagues. It abounds in good pasture land, is very moist, and pos- sesses a soil well adapted for cultivating; it furnishes in great plenty pine timber, spruce, the Clustian pine, small oak, several kinds of wild fruit, and in some places flax; there is an abundance of antelope, deer and other animals, and there is a kind of chicken whose size and shape are very m-uch like THE CATHOLIC CHURCH IN UTAH 145 those of our domestic fowl, only tliat it has no crest ; its flesh is exceedingly palatable. About twenty leagues to the west of this range is that known as the Salt range, which looks small from this distance. Towards the west-southwest, about four leagues away, one can catch a glimpse of a range that bears the name of the Sierra de Abajo (Lower Range). The river that I have mentioned as that of San Francisco is of moderate size and a little larger than that of Dolores; it is composed of several streams which come down from the western slope of the Grullas, and flows to the north- west; so far as we can judge here, it has on its banks level lands that are quite suitable for cultivation, provided they could be irrigated; it has some three leagues of good land, and there is everything that is needed to make it a suit- able spot in which to build a town. On the north of this plain land there is a range of low mountains, and hills of lead color crowned with yellow earth. 27th day of August. We left the San Francisco mountain and journeyed down the river in a northwesterly direction; and having traveled a short distance we met a Yuta by the name of Surdo, with his family. We spent some time with him, but, after a length}" conversation, came to the conclusion that there was no information to be gained from him; and we had simply suffered from the heat of the sun, which was very intense, while we were talldng with him. We continued our journey over the plain, and having traveled two leagues to the west, we crossed the river, and passing through a grove of shady poplars and other trees, which grow here along its bank, we climbed a small Mil and entered upon a plain void of verdure, and covered with small stones. Hav- ing pursued our way down the river three leagues and a half to the north-northwest, we pitched our camp in another fer- tile spot near the same river, which we called San Augustine el Grande (Saint Augustine the Great), and on each bank of this river we found abundant pasture, and much black poplar timber. Today, six leagues. 146 THE CATHOLIC CHTJBCH IN UTAH Fartlier down the river, and about four leagues north of this plain of San Augustine, the river forms a junction with a larger one, called by the people of our party the Eiver of San Javier (Saint Xavier), and by the Yutas the Eiver Tomichi. There came to these two rivers in the year 1761 Don Juan Maria de Rivera, crossing this same range of the Tabehuachis, on whose summit is the spot he called Purga- tory, according to the description he gives in his journal. The place where he camped before crossing the river, and where he said he cut the figure of the cross on a young poplar tree, with the initials of his name, and the year of his expedi- tion, are still found at the junction of these i-ivers on the southern bank, as we were informed by our interpreter, Andres Muniz, who came with the said Don Juan Maria the year referred to, as far as the Tabehuachi mountain, saying that although he had remained behind three days' journey before reaching the river, he came last year (1775) along its bank with Pedro Mora and Gregoria Sandoval, who had accompanied Don Juan Maria in the expedition I have referred to. They said that they had come as far as the river at that time, and from that point they had begun their return journey; only two persons sent by Don Juan Maria had crossed the river, to look for Yutas on the shore that was opposite the camp, and from which point they returned; and so it was this river that they judged at that time to be the great river Tizon. 28th day of August. We left the plain of San Augustine, leaving the river of San Francisco to the north, and traveled half a league, going three leagues and a half to the northeast, on good ground and without stones, and arrived at the before mentioned river of San Francisco Javier (commonly called San Xavier), another name for the Tomichi, that is made up of four small rivers that flow to the last point of the Sierra de la Grulla. It is as large as the river of the north, flows to the west, and in the western part of the Sierra del Venado Ala- zan, it joins, as we have said, with the San Francisco. Its banks here are very arid, and in a wide part of it, where we THE CATHOLIC CHUECH IN UTAH 147 found some good pasturage for the animals, and named Santa Monica, we gladly halted for awhile for rest ; then pro- ceeded up the rivei' until we came to some villages of the Sabaguanas, that yesterday we thought were near here, and in them we met some Indians of the Timpangotzis, to whose settlement we had intended to go ; but on considering that it would take us out of the way to continue up the river in this direction, that it would injure the animals, who were already lame, and that it would be necessary to carry consid- erable provisions in going to their settlement, we concluded to send an interpreter with the guide, Atanasio, to ask if some of them, or of the Lagunas (lake-men), would guide us as far as they knew if we paid them. They went, and the rest of us waited for them at Santa Monica. Today, four leagues. We observed the latitude of this place by the meridian of the sun, and found it to be 39 de- grees 13 minutes 22 seconds. 29th day of August. About ten o'clock in the morning five Yutas-Sabuaguanas were seen on the opposite bank making a great hue and cry. We thought they wei-e those that our men had gone to look for; but when they came to where we were we saw they were not. AVe gave them some- thing to eat and to smoke, but after a long conversation about the difficulties they had had during the summer with the Comanches-Tamparicas, we could not get from them any- thing useful to our interests, because their design was to make us afraid, exaggerating the danger to which we were exposing ourselves, as the Comanches would kill us if we continued on this course. We destroyed the force of the pre- texts with which they tried to stop our progress, l)y saying to them that our Grod, who is above all, would defend us in case of an encounter with our enemies. 30th day of August. In the morning, Andres, the in- terpreter, and the guide, Atanasio, with five Sabuaganas and one Laguna, arrived. After we had given them food and tobacco we told them of our desire to go to the villages of the Lagunas (the Yutas had told us that the Lagunas lived 148 THE CATHOLIC CHUBCH IN UTAH in villages like those of New Mexico), saying to them that as they were our friends they should furnish us a good guide, who could conduct us to those people, and that we would pay them what they wished. They replied that to go where we wished there was no other road than the one which passed through the Comanches' country; that these would impede our passage, and even take our lives; and also that none of them knew the country between here and the La- gunas. They repeated this many times, insisting that we should turn back from here; we tried to convince them, first by reasoning and then by presents, so as not to offend them. We then presented the Laguna with a woolen cloak, a knife and some white glass beads, saying that we gave these to him so that he would accompany us and guide us to his coun- try. He agreed to do so, and we gave them to him. Seeing this, the Sabaguanas suggested no further difficulties, and some of them even confessed to knowing the road. After all this they urged us to go to their village, saying that the Laguna did not know the way; we knew very well that it was only an invitation to detain us and to enjoy longer our gifts. Many others came today, and we gave them something to eat and to smoke; so as not to give them occa- sion to be offended nor to lose so good a guide as we had found, we concluded to go to their village. This afternoon we left Santa Monica, crossed the river of San Xavier, where we watered the animals, ascended the hill, and over broken ground, without stones, we went up the river to the north- west two leagues, and traveled two more over ground less broken, but covered with burnt grass and much cacti, and very stony, to the northeast, and halted on the bank of a small river that we called Santa Eosa; it rises in the Venada Alazan, on whose southern slope we are, and enters into the San Xavier. Here there is a small plain of good pasturage and a forest of white pojolar and small oak. The Saba- guanas and the Laguna kept with our company. Today, four leagues. 31st day of August. Ijeaviug the river of Santa Eosa de THE CATHOLIC CHUECH IN UTAH 149 Lima, we toaveled to the northeast a league and a half, over a good road, and arrived at another river that descends from the same mountains as the former one, and with it enters into the San Xavier, naming it the river of Santa Monica, in val- leys and plains of which are all that is necessaryf or the estab- lishment of two towns. We traveled "up the river by the level ground and through the groves which line its banks, four leagues and a half to the northeast, crossing it once. Drop- ping to the north, and again crossing the river, we entered a mountain covered with trees, and began a very rough journey that lasted for about three miles; we then proceeded up the Sierra del Venado Alazan through a glen with very steep sides, over a thick growth of small oak, and going four leagues to the north, we halted at a living spring that we named San Kamon Nonnato. One of the Yuta Sabaguanas that came with us from Santa Monica today ate in so beastly and hoggish manner that we thought he would die of apoplexy. Finding himself so sick, he said the Spaniards had done him harm. This foolish idea made us very careful, because we knew that these savages, if they became ill after having eaten what others ate, even though one of themselves gave the food to them, believe that the person who gave them to eat made them sick, and would try to revenge the wrong which they thought had been done them; but God saved him by causing him to vomit much of the food which he could not digest. Today, nine leagues. 1st day of September. Leaving San Ramon, going north, and traveling three leagues through small glens of good pas- turage and thick growths of small oak, we came across eight Tutas, all on good horses, many of them, of the village to which we were going. They told us they were going to hunt; but we judged that they traveled in such numbers to show their strength, and to see if we were alone, or if other Spaniards came after us ; knowing from the night before that we were going to their village, it would not he customary for all of the men to leave at the same time, unless for the rea- 150 THE CATHOLIC CHTTRCH IN UTAH son we liave given. We proceeded witli only the Laguna, de- scending a vei'3' rougli mountain and entering a beautiful valley in wliich there was a small river, on the banks of which was a forest of very high, straight pine trees, and among them some poplars that seemed to rival the height and straightness of the pines. Through this valley we traveled one league to the east, and arrived at a village composed of thirty wigwams. We stopped a mile below it on the banks of the river, and named our stopping place from San Antonio Martir. Today, four leagues (in all 199 leagues). As soon as we had stopped, Father Fray Francisco Ata- nasio went to the village with the interpreter, Andres Muiiiz, to see the chief and the others who had remained with him; having saluted him and his sons affectionately, he asked that all the people might be summoned. The chief consented, and when all of both sexes had joined him. Father Atanasio an- nounced to them the Gospel by the interpreter, who pointed out to them our guide and the Laguna. As soon as the Father began to talk to them, our guide interrupted the inter- preter in order to advise the Sabuaganas, as his countrymen, that they ought to believe all that the Father said, because it was all true. The other Laguna showed his pleasure by the attention which he gave to the speech of the Father. Among the hearers was a deaf man, who, not knowing what was going on, asked what it was the Father said; then the Laguna replied, "The Father says, that this which he shows to us (it was a picture of the crucified Christ) is the only Lord of all, who lives in the highest heaven; and, ih order to please Him and to see Him, it is necessary to be baptized and to ask pardon of Him." He showed how to asli pardon by crossing himself on the breast. It was a wonder- ful action for him, as he had proliably never se