USA > California > Los Angeles County > San Gabriel > The old San Gabriel mission : historical notes taken from old manuscripts and records : with mention of the other California Franciscan missions and their founders > Part 2
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San Gabriel was the fourth Mission founded in Califor- nia. Father Junipero Serra was not present at the cere- monies incident to the founding, but was duly represented by Fathers Pedro Benito Cambon and Angel Fernandez de la Somera, and this was during his presidential incum- bency. Previous to his death he visited San Gabriel sev- eral times, and on one occasion prophetically remarked that its site was such a suitable one that it could serve
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THE MUSEUM
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as the location of a large metropolis. This prediction is mentioned by Father Palou in his "Vida."
Father Junipero Serra arrived for the first time at San Gabriel on September 11, 1772. He rejoiced greatly at there being so many Christians at this Mission.
Father Junipero died at San Carlos at the age of seventy years after having confirmed 5,300 Christian souls. Au- thority to confirm had been issued more than four years previous to the time he commenced to exercise it, the authorization not reaching him from Rome for that long after the Pope had granted it. His unbroken devotion to the arduous tasks of his ofice, together with his illness brought his brilliant and useful career to a fitting close.
He died at San Carlos on the day of the feast of St. Augustine, August 28, 1784. He had been to San Gabriel shortly before, although he was quite ill and feeble, so much so that one of the little Indian altar boys exclaimed : "The old Father wants to die." But notwithstanding his illness and feebleness, while on this last visit, he baptized infants, administered confirmation, encouraged his breth- ren and preached with his usual fervor.
Eight years before his demise he had a very narrow escape from death and one that was miraculous. He had left San Gabriel with one soldier and one neophyte, pre- ceeding the balance of his party. On the way the trio were attacked by Indians, who would have slain them, but for the fact that the neophyte informed the Indians if they molested the Father and his two friends, the Indians, in turn would inevitably be slaughtered by the soldiers com- ing close behind them. The Indians became converted and Father Serra blessed them and gave them presents of beads and other gifts.
That the Indians at San Gabriel were very intelligent, is shown by the fact that Father Junipero took one of them from this Mission as an interpreter with him. To the services of this interpreter were largely due the fruits of the Father's labors while so accompanied.
Father Junipero's last visit to San Gabriel was in 1783,
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shortly before his death. He was a man of great piety and persistence, courage and intelligence.
First of all it was to Junipero that we owe California and its historic monuments. Junipero, the dreamer of a dream, was not a theorist. He was a man who made his dream come true. Of the California Missions, nine of them were founded by him personally, and all of the locations of the balance of the twenty-one comprising them, were, doubtless, determined by him. Likewise, the policies of all of them were founded upon his rules. No builders of ours have surpassed the architecture of his structures. None of our colonizers have ever chosen such sites as those he selected. His achievements attest this statement. A cur- sory glance at the Missions themselves and their sites will convince the most skeptical.
Considering the environment and the small number in the fellowship there, his funeral was a most glorious one, not because of the pomp displayed, nor because of the great multitudes, but because of the tears of the Indians and missionaries who had all come to love him.
Amidst the tolling of bells of the Mission, the booming of cannon and the final rites of the Church, Father Juni- pero was laid to rest at the Gospel side of the sanctuary of San Carlos Church. The most impressive, yet concise, eulogy of this hero is found in the words of Holy Scrip- ture wherewith Father Palou, as with a golden brush finishes Father Serra's portrait: "The memory of him shall not depart away: and his name shall be in request from generation to generation."
The monument to his memory recently unveiled by the Knights of Columbus at San Gabriel, contains this inscription :
"In memory of Father Junipero Serra, the Apostle of Civilization, this tablet is erected commemorative of the two hundredth anniversary of his birth, by Pasadena Knights of Columbus, November 23, 1913. In the time of the Right Reverend Thomas J. Conaty, Bishop of Monterey and Los Angeles."
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FATHERS CAMBON AND SOMERA.
Next to Father Serra in important connection with this Mission was Father Pedro Benito Cambon, who together with his associate, Father Angel Fernandez de la Somera, not only actually conducted the ceremonies incident to the founding of San Gabriel, but were in charge there from 1771 to and inclusive of 1772. Father Cambon was a native of Galicia, Spain. He was ordered to California in August, 1770, and sailed from San Blas in January of 1771. He arrived at San Diego first in March and at Monterey May 21st of that year. He and his associate who came with him, instituted San Gabriel Mission. Father Cambon's name appears at San Gabriel as late as 1782 on the bap- tismal records. In April, 1172, he left for Velicata in Lower California for the benefit of his health and to look after Franciscan property. In 1776 he went to San Fran- cisco, but was absent from October, 1779, until May, 1782, during which absence he made a trip from San Blas to Manila as chaplain of the ship San Carlos, devoting his pay to the purchase of supplies for his neophytes. In March, 1782, he founded San Buenaventura Mission and then for a brief space returned to San Gabriel. Here his health gave way and he was permitted to retire in 1791. He was a very zealous and able man.
Father Angel Somera, who came with Father Cambon to California, attended the important meeting held in San Diego at which it was decided that Father Junipero Serra should go to Mexico to report concerning the California Missions. He assisted in the founding of San Gabriel on September 8, 1771, and remained there until he lost his health and was sent in 1772 to San Diego, where he re- mained for some time.
Upon his first return from San Diego, he brought back with him several soldiers to augment the protection of San Gabriel.
In 1773 two regular ministers, Fathers Juan Figuer and Fermin F. Lasuen, came to San Gabriel to assist and re- lieve Fathers Cambon and Somera. In turn they were
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relieved by Father Antonio Cruzado, known as the Great Pioneer, and Father Miguel Sanchez, who came in 1788. Father Cruzado remained in charge until 1804. In 1792, besides Father Sanchez, Father Cristobal Oramas was with him. In 1792 Father Juan Cortes succeeded Father Ora- mas. In 1798 Father Pedro de San Jose Esteban joined Fathers Antonio Cruzado and Miguel Sanchez, relieving Father Cortes. Father Pedro de San Jose Esteban retired in 1802, leaving Fathers Antonio Cruzado and Miguel Sanchez in charge. Father Sanchez was relieved in 1803 by Father Isidoro Barcenilla.
In 1804 Fathers Antonio Cruzado, Jose de Miguel, and Isidoro Barcenilla, were stationed here.
Father Antonio Cruzado, after an administration of a year more than a quarter of a century, in 1805 was replaced by Fathers Jose de Miguel and José Antonio de Urresti. These two latter were joined in 1808 by Father Dumetz. Father Urresti was succeeded in 1807 by Father Jose Maria de Zalvidea, and Father Dumetz retired in 1811, leaving Fathers Zalvidea and de Miguel in charge. Father de Miguel retired in 1813, and in his stead came Father Luis Gil y Taboada, who retired in 1814. Father Joaquin Pascual Nuez joined Father Zalvidea, but died and was replaced in 1821 by Father Jose Sanchez, who came back to serve again. Fathers Sanchez and de Zalvidea served until 1826, when Father Jeronimo Boscana took Father de Zalvidea's place. They remained together in service here until 1830, when Father Jose Sanchez was in sole charge. He was succeded by Father Tomas Estenaga who was the last Franciscan in charge here. He retired in 1833, in which year this Mission became secularized.
Erroneously Bancroft reports that Father Estenaga died and was buried in San Gabriel, but the writer has person- ally conversed with two estimable ladies who were present at his death. They are Doña Catarina Lopez and Doña Maria de las Angustias Jeremias, both of whom stated that Father Tomas Estenaga, having become quite ill at San Gabriel was removed from there to San Fernando, where
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he died in 1846. He was buried in that Mission. The friends who removed him thither were Don Juan Manso and Don José Arnas in the hope of saving Father Tomas' life, but that hope was soon banished, for he died a few months after being taken to San Fernando. Father Este- naga was administered to by Fra Blas Ordaz. Before receiving the Viaticum he rose from his deathbed and approached a temporary altar built in his room and with a loud voice exclaimed: "I have served at San Gabriel and Los Angeles for fifteen years. Should I, during that time have scandalized or offended any one forgive me for the love of God."
Those about him, who were from San Fernando, San Gabriel, and Los Angeles, all cried: "Yes, Father, yes," and all of those about him wept, in lamentation of his ap- proaching departure from life. While he was in this ador- ing attitude many saw on his shoulders the pitiful marks of his extreme mortification. Soon afterwards he died and was buried in the San Fernando Mission Church near the sanctuary.
FATHER DE ZALVIDEA.
This estimable priest was one who served for a con- siderable period at San Gabriel, that service running dur- ing a double decade, or from 1806 to 1826. He was a na- tive of Bilbao, became a Franciscan in 1798 and came to California in 1805. He served first at San Fernando until the following year when he was transferred to San Gabriel. From the first he was regarded by his superiors as one of the most zealous of the Fathers, as an ecclesiastic, an instructor, and a manager of temporalities. His greatest field of labor was at San Gabriel, where he toiled inces- santly with greatest success in upbuilding the interests of this Mission. Bancroft pronounces him "a model mission- ary of those days," and says "in later ones he was looked upon as a saint." He gave much attention to viticulture at San Gabriel, being the first to introduce this industry on a large scale.
We wrote a diary of an exploration in 1806, and in 1827
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EL CAMINO REAL
SOUTHERN ENTRANCE
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an admirable petition and plea in behalf of the Indians, with whose native tongue he was familiar and in which he frequently preached at San Gabriel and elsewhere. There is no evidence of his ever having had an enemy nor having ever said an unkind word to any man. He was tall, stately, and courteous, always smiling and genial. His complexion was fair, his bearing erect. He had a kind word for all, and was never annoyed by the presence of others.
He refused to quit San Luis Rey where he believed his services were needed, but finally it was deemed best to remove him to San Juan. A cart was prepared with all possible conveniences, by advise of Fra Oliva and Apoli- naria Lorenzana, who for some days had nursed him, but the night before his journey was to have been made Father Zalvidea died. He was buried in the church at the left of the altar. The exact date of his death is not known, but it was apparently early in 1846.
FATHER GIL Y TABOADA.
Father Gil y Taboada was one of the few Mexican Fer- nandinos. He was, however, of Spanish parentage. He was born in Guanajuato, May 1, 1773, became a Francis- can at Pueblito de Queretaro in 1792, joining the San Fer- nando College in 1800. He was sent to California in 1801. He served first as a missionary at San Francisco from 1801 to 1802. He was at San Gabriel in 1813 and 1914. In 1814 he blessed the corner stone of the Los Angeles Church. In 1821 he was tendered the pastorate of that church, but declined on account of ill health. He was a man of nervous energy and considerable executive ability. He possessed a certain amount of skill in medicine, besides a knowledge of several languages. To his neophytes he was indulgent and was well liked by them. While at the Rancho of Santa Margarita, whither he had gone to offici- ate at the Mass for the Indians, he was seized with an attack of dysentery to which he succumbed, December 15, 1821. He was buried in the Mission Church on the Gospel side near the presbytery by Father Juan Cabot.
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CHAPTER II.
Life at the Missions. The Occupations and Pastimes of the Inmates. Romance of a Beata. How Matrimony Was Effected.
L IFE here, in common with the other California Franciscan Missions, was divided between devotion, labor, recreation, and rest. Always daily the Mass was celebrated, the Angelus repeated and the prayers of the priests were uttered as they told them on their rosary beads.
On Sundays and Saints' days, religious exercises and ceremonies, all of which were elaborate, were observed in full in accordance with the ritualistic requirements of the Holy Catholic Faith. High Mass was celebrated in the morning and Vespers sung in the afternoons of such feast days. All of the ecclesiastics were fervent and devout men, zealous in their religious duties. They labored faithfully, hard, and earnestly among their charges, not only among the savages, but with the soldiery as well.
Those revered Fathers joined their Indian neophytes and the unconverted aborigines in the labors of the field, and in their agricultural and mechanical efforts, thus set- ting and example of industry and toil for those under their guidance.
Most of the natives became docile and obedient, al- though naturally inclined to be somewhat indolent and shiftless. But by good treatment, a wise system of rewards and inculcation by precept and example, these Fathers succeeded in getting a considerable amount of efficient endeavor out of the aborigines.
After the coming of the Catholics, these missionaries, of course, sought to secure converts. Curiosity frequently attracted a number of savages to witness the religious ceremonies, which were entirely new to them. On the occasion of the ceremony of the Raising of the Cross and the work of erecting the buildings, the inhabitants gathered about the holy men and with keen interest
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STAIRWAY LEADING TO THE CHOIR GALLERY
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watched them. Gifts of food, clothing, trinkets, and above all, the gentle manners of the missionaries moved the Indians to lend helping hands in clearing the lands, pre- paring and shaping the timbers and the erection of the temporary huts. The excellent meals and other attractive rewards gained their good will, thus inducing them to labor voluntarily.
As every little assistance on their part was appreciated and compensated appropriately, the Indians wisely con- cluded that, after all, it was better for them to live with the kind Catholics and to have plenty to eat, than to be everlastingly on the look out for something edible in the mountains and valleys.
The Catechumens at first reared their cabins after their own fashion on a plot a few hundred feet from the chapel, or church. These huts generally were constructed of poles, dry rattan, and tule rushes. Later on adobe dwellings, one for each family, were built in regular order and roofed with tiles. The walls were whitewashed, this producing a pleasing effect upon the eye of the traveler. In them the married portion of the neophytes lived, subject to the regulations of the institutions.
The girls and single females from eleven years and up- wards and the wives whose husbands were absent, passed the night together in a separate building whose doors were locked on the outside. The officer, or Mayordomo, lock- ing it would deliver the keys to the missionaries who would hold them until morning when they would return them to the officer who then unlocked the doors and allowed the inmates to join the others in the exercises of the day. When not occupied, the girls could visit their relatives in the mission village close by, but were not permitted to go alone beyond the limits.
The monjerio, or nunnery, as it was called, was, there- fore, one of the first institutions of the Mission system. The girls remained under this gentle tutelage until they married. While there were no nuns among the Franciscans at that time, there were elderly and pious women in charge
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of the younger women and girls. These noble women were called "Beatas," or blessed women. Each Mission had one, San Gabriel not being an exception to the rule.
THE ROMANCE OF A BEATA.
Some of these "Beatas" were induced to become such through disappointment in love. One memorable romance of that kind was the one relating to the beautiful and charming daughter of a governor of the province and a young Russian officer. The Russians, about this time, had a force of men in California engaged in seal fishing and seeking furs. The relations with the Spanish authorities were not only friendly but very cordial. One of these Russians was a young officer named M. de Resnoff. He fell deeply in love with Señorita Maria Concepcion Arguello and they became engaged to wed. He was a relative of the Czar of Russia; so it became necessary for him to go in person back to Russia to see that exalted imperial ruler and get his consent to the marriage. He also went with a proposed pact between the Spanish authorities in California and the Russians which was cal- culated and intended to promote and continue the friendly relations between the two countries.
It was understood that immediately upon his return to California he was to marry the governor's daughter. In consequence of this expectation, the governor, Arguello, and all of the friends of the prospective bride and her family were eager for the early return of de Resnoff and the nuptials.
On his way back to the Russian capital de Resnoff's route took him into bleak Siberia, which he expected to traverse successfully, but he unfortunately fell from his horse when the animal stumbled over a hidden obstruction. Resnoff was killed by the fall, his head striking a stone that crushed his skull. He was buried in a snow mantled and lone grave in far off Siberia.
The tidings of the terrible tragedy broke the heart of
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the noble, dark-eyed señorita. She was inconsolable. Thus were the dreams of love and empire shattered.
Señorita Maria Concepcion de Arguello became the "Beata" of the appropriately called Dolores Mission, a room being retained there for her, and she devoted her attentions and efforts and services to God and to her charges there until she became a regular nun of the Domin- ican Order. She entered St. Catharine's Convent of this Holy Order at Monterey and died at Benicia, December 23, 1857. The religious name which she took was Sister Mary Dominica.
It was, and still is, a custom at San Gabriel Mission, when a young man wanted a wife, to make known to the Father in charge his desire and his selection. The priest would then introduce the young man to the bride and to her parents. If they accepted the young man's proffer of marriage, the espousals took place in regular form and were recorded before witnesses and the day of the mar- riage was set. The marriage invariably was blessed in front of the altar in the church after the bans had been duly published, according to the ecclesiastic canons on three successive Sundays, or feast days, previous to the wedding ceremonies.
After their marriage, the young couple would be as- signed one of the adobe cottages furnished by the Fathers. They then became part of the community. If the girl selected by a young man declined to accept her suitor for a husband, she was perfectly free to do so, and could wed any other who might be acceptable to her afterwards.
Processions were frequent and the Indians freely par- ticipated in them. The procession incident to Corpus Christi Day affected particularly the child-like neophytes, as nothing else could.
The Indians were permitted to indulge in the pastimes of their savage state as long as decency and Christian mod- esty were not offended. Children received special atten- tion. After the grown persons had gone their ways in the morning, and in the afternoon before supper time, the Fathers gave instruction to the boys and girls who were
EXTERIOR VIEW OF THE OLD MISSION CHURCH AND NEW CHAPEL
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five years old or more. They permitted no one to be absent. These children generally assembled in the Sala, or large reception room. On Sundays and holy days, when Mass was concluded, one of the missionaries called every one by name from the book of padron, or census. They all approached, one after another, and kissed the hand of the priest. Thus was it ascertained if anyone was missing.
The Indians were fond of participating in the mystery plays. In truth, a more kindly patriarchal life hardly exists anywhere than has at the San Gabriel Mission almost continuously ever since its institution. Inasmuch as there were many holy days and holidays and nothing worried the neophytes, surely no one having been over- worked, there were none to worry save the heads of the Missions.
OCCUPATIONS OF THE NATIVES.
Agriculture was the principal occupation of the natives. This included clearing the land, plowing, planting grain and other crops, constructing irrigation ditches, irrigating the soil, cultivating, harvesting and thrashing the wheat and barley, husking the corn, picking beans, peas, lentils, garbanzos, gathering grapes and other fruits. Their im- plements for cultivation were very primitive. The old plow, which was composed of two pieces of timber was used. It was drawn by oxen. The harvesting was singu- larly primitive and laborious. The carts that were used for hauling harvest reapings were crude, unwieldly, gro- tesque.
Many of the neophytes were set to work at various trades, such as the needs of the community demanded. Some made bricks, tiles and pottery, some laid bricks, or did carpentry. Some made shoes, saddles, hats, clothing, candles, soap, combed and spun wool, cured hides, and did blacksmithing. Powder was also manufactured here. Weaving was a prominent occupation. The cloth woven was a kind of coarse cloth and blankets were made of the wool that grew on the backs of their own sheep.
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The women and girls ground corn and attended to the household duties. Even the children were employed to chase away the birds from the orchards and vinewards, or did the small chores, such as they were capable of.
The flocks of sheep and goats were numerous and the numbers of their live stock of other kinds were also con- siderable, especially cattle. Most of their own wearing apparel was manufactured by the Indians, so that very little expenditure for their raiment was required. Their apparel was simple and adapted to their tastes and modes of life. The men wore shirts and linen pantaloons. They were also given blankets, which they wore over their shoulders in the day time, if cold, and wrapped themselves up in, or covered with at night.
The overseers wore clothes like the Spaniards. The women wore chemises, gowns, a skirt, a shawl or blanket. All these, likewise, were manufactured at the Mission. It is no wonder, therefore, that these Indians, under the supervision of the missionaries felt quite contented and happy.
The garb of the Franciscan Friars was likewise simple and plain. Their outer garment was a tunic of brown cloth. Attached to it was a cowl of the same material. The cowl usually was thrown back and not pulled over the head. The tunic was fastened at the waist with a large cotton cord, white in color. The heads of the Friars were shaven except for a narrow circle about the crown. When indoors, they wore a small skullcap. Out of doors, and particularly in the sunshine, they wore a hat, such as was common to the Catholic clergy of Spain in that epoch. Generally their feet were bare. When not so they wore leather sandals. Next to their skins they wore a garment of coarse horse hair.
Before the coming of the Franciscan Friars, the Indians were living evidences of the truth that without God and religion there is no morality deserving of notice, inasmuch as moral ideas follow religious ones.
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The famous editor and author, Charles F. Lummis, who has witnessed Indian life in Arizona, New Mexico, and California, answers the question, "What is an education?" as follows: "Is it the ability to repeat what you have heard." He answers: "A phonograph can do that, and the phonograph is about the measure of modern education. To older fashioned folks an education is what fits a man or woman how to live happily, decently, and usefully. Whatever parrotry of text-books falls short of that is not an education."
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