Contra Costa County CA Archives History - Books .....Early History And Settlement- Part 1 1882
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Book Title: History Of Contra Costa County, California

THE EARLY HISTORY AND SETTLEMENT OF CONTRA COSTA COUNTY.
The Spanish, Mexican and American Periods.

   The history of the Contra Costa dates back to the time when California was
visited by the white race. The Pacific Ocean was given to the world by Vasco
Nunez de Balboa, who looked down from the heights of Panama upon its placid
bosom on the twenty-fifth day of September, 1513. In 1519 Mexico was conquered
by Hernando Cortez, and sixteen years thereafter, in 1537, his pilot, Zimenez,
discovered Lower California. In 1542, a voyage of discovery was made along the
Californian coast by the famous Captain Juan Rodriguez Cabrillo, on the 5th July
of which year he landed at Cape St. Lucas, in Lower California, and following
the coast he finally entered the delightful harbor of San Diego, in Upper
California, September 28th. This place he named San Miguel, which was afterwards
changed by Viscaino to that which it now bears. It was not until the year 1602,
however, that the Spaniards took any actual steps to possess and colonize the
continent. In that year Don Sebastian Viscaino was dispatched by the Viceroy of
Mexico, acting under the instructions of his royal master, Philip III, on a
voyage of search in three small vessels. He visited various points on the coast,
among them San Diego, was well pleased with the appearance of the country, and
on December 10th discovered and entered a harbor which he named in honor of
Count de Monterey, the Viceroy who had dispatched him on the cruise.

   We are told by the ancient historiographers that part of this expedition
reached as high as the Columbia River, in Oregon, and that the whole
subsequently returned to Acapulco, its efforts being pronounced satisfactory.

   For some unexplained cause, not much use had been made of the information
gained from these trips, which were of frequent occurrence, and it was not for
one hundred and sixty-eight years that any steps towards the permanent
settlement of Upper California were undertaken. Under the joint management of
Church and State, a plan with this end in view was commenced in the year 1683,
but it failed, the State being represented by Admiral Otondo, and the Church by
a Jesuit Father named Kino, La Paz being their point of operation; but we are
correct, we believe, in stating that they did not all visit Upper California.
The settlement of the peninsula was finally undertaken fourteen years later,
when sixteen missionary establishments were founded by Father Salva Tierra. The
order which he represented falling into disgrace in Europe, however, was
banished from the dominions of Spain and Lower California in 1768, after
laboring for seventy years. They were in turn succeeded by the Franciscans and
Dominicans, the former of whom, under the guidance of Father Junipero Serra,
proceeded to the conquest and conversion of this part of the country. This
Reverend Father is recognized by the Roman Catholic Church as the Apostle of
Upper California, and acknowledged in history as its founder.

   The first permanent settlement in California, as we now know it, was made at
San Diego in 1769, when was also established the first mission, whence further
operations were directed and new missions founded.

   The discovery of the Bay of San Francisco, which, with its contiguous sheets
of water, bathes our western shores, was long a subject of dispute. Some have
claimed the honor for Sir Francis Drake, who, in his famous marauding expedition
of 1577-78-79, put into what was then, and long after, called the Port of San
Francisco, and remained some weeks, refitting his ships. He called the country "
New Albion," and took formal possession of it in the name of his sovereign,
Queen Elizabeth, and as her representative accepted the allegiance of some of
the native chiefs. In perpetual memory of this act of possession, the old
chronicler relates that a wooden pillar was erected, to which was fixed a silver
plate containing an engraved likeness of her Majesty, with the date. It was
probably a redwood post with an English crown-piece, or perhaps a shilling,
nailed fast to it, bearing her royal image and authenticated by the stamp of her
mint. But that this Spanish Port of San Francisco, entered by Drake in 1578,
wherein the Manilla galleon "San Augustine" was wrecked in 1595, and which
Viscaino also visited in 1603, is not the same which now bears the name, has
been fairly established from ancient records recently brought to light by the
California Historical Society, and has been definitely accepted by an authority
no less distinguished than Professor George Davidson, of the United States Coast
Survey. A description of it is to be found in an old Pacific Coast Pilot,
written by Admiral Jose' Gonzales Cabrera Bruno, and published in Manilla in
1734. It is there located immediately under the lea of Point Reyes, and
corresponds perfectly with that now termed Sir Francis Drake's Bay.

   The present Bay of San Francisco remained unknown down to the year 1769, when
Jose Galvez, the Visitor-General of New Spain, determined on the occupation of
Upper California. For this purpose two expeditions were simultaneously
dispatched from Lower California, the one by land, the other by sea. The
overland one, under the command of Don Gaspar de Portala, the first Governor of
California, reached San Diego on the first of July, in the year named, and after
a short rest there, resumed its northward march on the 14th of the same month.
Two schooners, the "San Jose" and the "Principe," had been directed to follow up
the coast, and a rendezvous appointed at the Bay of Monterey, described by
Viscaino as a magnificent port, and which Galvez designed to occupy as the base
of his new colony.

   After numerous vicissitudes Portala's expedition descending the valley of the
Salinas reached its mouth October 1st. Unable on a hasty reconnaissance to find
the "magnificent port" described by Viscaino, and misled by a fog-bank into the
belief of another headland immediately north of Point Ano Nuevo (now the extreme
southwestern point of San Mateo county), the adventurers continued their
journey, and, on the 30th of the month, reached Point Corral de Tierra and
camped on the site of the present town of Half Moon Bay. The headland to the
west of them Father Crespi, the chaplain of the expedition, called Point
"Guardian Angel," but the more worldly-minded soldiers, from the abundance of
mussels found there, gave it the name of Punta de Almeja or Mussel Point.

   In attempting to go further up the coast the ascent of the first ridge
revealed to the observers of the expedition, far to the north-northwest, Point
Reyes, with the Bay of San Francisco under its lee, and the Farralones to
seaward, and confirmed the doubts which had, for the past month, distracted the
leaders of the party, whether they had not long since passed by the famous port
of Monterey, without finding it. A halt was called and a counter-march decided
on. But, preliminary to returning from their unsuccessful search, Sergeant
Ortega, with a party of soldiers, was dispatched over the hills to the
northeast, to explore and report on the character of the country to be found
there. Three days were allowed for this examination, and in the meantime the men
were permitted to hunt at discretion through the neighboring hills. On the
evening of November 2d some of these hunters returned announcing the discovery
of an immense arm of the sea, stretching inland. This was confirmed on the
following day by the return of Ortega's party, who announced their glad tidings
in advance, by the discharge of musketry, waving of flags, etc.

   Animated by this unlocked for intelligence, Portala broke up his camp on the
following day and struck out over the hills to the northeastward. From the
summit of these the party looked down on our noble bay, which, in their
admiration, they termed another Mediterranean Sea. They turned southward, with
the idea of getting round the head of the bay and so reaching Point Reyes and
the harbor of San Francisco, lost for one hundred and sixty-seven years. On the
evening of November 6th they encamped on the northerly bank of the San
Francisquito Creek, not far from where Governor Stanford's house now stands.
Explorers were again sent out, but as these reported that the bay again became
wide and extended to an unknown distance southeastwardly, alarm at the rashness
of their undertaking began to prevail, and they arrested their march. In fact
their powers were spent, and it was well they decided to tempt no more; for, to
have pursued their journey further, in their exhausted condition might have
resulted in the loss of their whole party. The discoveries they had made it was
important to preserve. Their provisions were almost exhausted; several of their
number had died, and more than half the remainder were down with scurvy; the
native inhabitants showed signs of hostility, and the Winter of an unknown
region was at hand. A council was again called, and it was voted unanimously to
retrace their steps. Governor Portala would indeed still have pushed on, but
yielded to the unanimous voice of his companions, and on November 11, 1769, they
commenced their homeward march.

   All their meat and vegetables had long been consumed, and their ammunition
was nearly exhausted. Their allowance of food was reduced to five small
tortillas a day. These, with shell-fish obtained on the sea shore, acorns and
pine nuts gathered by the way, or furnished by friendly Indians, and an
occasional wild goose killed with a stick, furnished the staple of their poor
food, as they toiled over their weary homeward march. They reached Point Pinos
again on the 27th November, and notwithstanding their distressed condition
remained there till the 9th December, searching in vain up and down the coast
for that famous harbor of Monterey which Viscaino had described in such glowing
terms. Point Pinos, indeed, they recognized from its description and the
latitude assigned to it; but nothing else could they find corresponding to the
description of the bay they were in search of. In despair they at last concluded
that the harbor must have been filled up by sand or obliterated by some
convulsion of nature. All hope of meeting the schooners from whose stores they
might have obtained succor, was abandoned; and on the 9th of December they sadly
prepared to renew their toilsome and dreary march towards San Diego.

   Before starting they erected on the south side of Point Pinos a large wooden
cross, on which was rudely carved the words, "Dig at the foot of this and you
will find a writing;" and at its foot accordingly they buried a brief account of
their journey. Its text as set forth in Father Crespi's diary, was as follows:—

    "The overland expedition which left San Diego on the 14th of July, 1769,
under the command of Don Gaspar de Portala, Governor of California, reached the
channel of Santa Barbara on the 9th of August, and passed Point Conception on
the 27th of the same month. It reached the Sierra de Santa Lucia, on September
13th, entered that range of mountains on the I7fch, and emerged from them on the
1st of October; on the same day caught sight of Point Pinos and the harbor on
its north and south sides, without discovering any indications of the Bay of
Monterey. Determined to push on further in search of it, on the 30th of October
we got sight of Point Reyes and the Farrallones at the Bay of San Francisco,
which are seven in number. The expedition strove to reach Point Reyes hut was
hindered by an immense arm of the sea which, extending to a great distance
inland, compelled them to make an enormous circuit for that purpose. In
consequence of this and other difficulties, the greatest being the absolute want
of food, the expedition was compelled to turn back, believing that they must
have passed the harbor of Monterey without discovering it. Started on return
from the Bay of San Francisco, on November 11th, passed Point Ano Nuevo on the
19th, and reached this point and harbor of Pinos on the 27th of the same month.
From that date until the present 9th of December, we have used every effort to
find the Bay of Monterey, searching the coast, notwithstanding its ruggedness,
far and wide, but in vain. At last, undeceived and despairing of finding it
after so many efforts, sufferings and labors, and having left of all our stock
of provisions but fourteen small sacks of flour, we leave this place to-day for
San Diego. I beg of Almighty God to guide us; and for you, traveler, who may
read this, that He may guide you also to the harbor of Eternal Salvation.

   "Done in this harbor of Pinos, this 9th of December, 1769.

   "NOTE.—That Don Michael Constanzo, our engineer, observed the latitude of
various places on the coast, and the same are as follows:—

   "San Diego, at the camp of the overland expedition, 32° 42'.

   "Indian village, at the east end of the channel of Santa Barbara, 34° 13'.

   "Point Conception, 34° 30'.

   "The southern foot of the Sierra de Santa Lucia, 35° 45'.

   "Its northern extremity at this harbor and Point of Pinos, 36° 36'.

   "Point Ano Nuevo, which has low reefs of rocks, 36° 04.*

   "The land near the harbor of San Francisco, the Farrallones bearing west
quarter north, 37° 35'.

   "Point Reyes, which we discovered on the west northwest from the same place,
supposed to be 37° 44'.

   "If the commanders of the schooners, either the San Jose or the Principe,
should reach this place within a few days after this date, on learning the
contents of this writing and the distressed condition of this expedition, we
beseech them to follow the coast down closely towards San Diego, so that if we
should be happy enough to catch sight of them, we may be able to apprize them by
signals, flags and firearms of this place in which succor and provisions may
reach us.

   "Glory be to God," says the pious old chronicler, "the cross was erected on a
little hillock close to the beach of the small harbor, on the south side of
Pinos, and at its foot we buried the letter." On the other side of the Point
they erected another cross, and carved on its arms with a razor, the words: "The
overland expedition from San Diego returned from this place on the 9th of
December, 1769—starving."

* Probably an error in transcribing. The other latitudes are very nearly correct.

   Their prayer for succor was, however, in vain; it never reached those to whom
it was addressed. The schooners, after heating up to the latitude of Monterey,
were compelled to turn hack to the Santa Barbara channel, for want of water, and
never reached the coveted port. They ultimately put hack to San Diego, which
they reached just in season to relieve that colony from starvation. The land
expedition meanwhile prosecuted its weary march down the coast, encountering
sickness, privation, and occasionally death, until on the 24th of January, 1770,
it reached San Diego, whence it had started six months and ten days before.

   Of the two missions established, those most connected with the Contra Costa
were Santa Clara and San Jose, therefore let us give some account of their
foundation.

   In the month of September, 1776, His Excellency the Viceroy of Mexico, penned
a communication to Don Fernando Rivera, the officer commanding at San Diego,
informing him that he had received the intelligence that two missions had been
founded in the vicinity of the Bay of San Francisco, and as the Commandante had
been provided with the military guards for these, he would be happy to have his
report. On the arrival of the dispatch Don Fernando, without loss of time, made
arrangements for visiting the places designated, and placing the guards which he
had retained at San Diego, in their proper quarters. After a long journey
covering many days, he, with his twelve soldiers, arrived at Monterey, and there
learned that only the Mission of San Francisco (Dolores, founded October 9,
1776) had been founded. Hence, he started for that place accompanied by Father
Tomas de la Pena who, with another, had been appointed to perform the religious
duties of the expedition. On their journey they came to the spot afterwards
occupied by the Santa Clara Mission, and being captivated by its many charms and
advantages, at once resolved there to locate a Mission. The party then continued
their way to San Francisco, where they arrived on the 26th November. After
visiting the presidio, as became a soldier, on the 30th the Commandante set out
for Monterey, and dispatched Father Joseph Murguia, from the San Carlos Mission,
where all the preparations had been made, accompanied by an escort and proper
requirements, to found the new mission in the Santa Clara Valley, then known by
the name of San Bernardino.

   Towards the last days of the year 1776, the soldiers and their families who
were to take part in the establishment of the new mission, arrived at San
Francisco, and on January 6th Padre Pena, the officer in command of the
presidio, the soldiers and their families, took up the line of march in quest of
the chosen spot. Their first duty on reaching their destination was to erect a
cross, which, with all solemnity, was blessed and adored; on January 12,
1777—one hundred and five years ago—an altar was raised under its outspread
arms, and the first mass ever breathed in the district was said by Father Tomas
de la Pena. In a few days Father Murguia and his followers joined them with the
necessary paraphernalia for a settlement, and on January 18, 1777, the formal
ceremony took place.

   Cannot the reader conjure up the picture we have so faintly outlined? Cannot
he now see hefore him the devotional piety of the Holy Father Tomas, the
respectful quiet of his followers, and the amazed gaze of the aboriginals; with
what care the sacred emblem of the Cross is raised; with what reverential
caution the building of the altar, sheltered as it is, is effected? No sound is
heard save prayerful utterances, mayhap broken by grunts of astonishment from
the bewildered natives who stand closely observing the holy work from a
respectful distance. The names of Father Pena and Murguia must ever be held in
welcome recognition of the part they took, far from society and kinsfolk, in
founding a mission which has become a landmark for all tune, in a valley where
it would seem as if the Divine Hand had put forth its utmost skill to produce
the fairest scene under the blue canopy of Heaven.

   About seven years after the events above noted had taken place the holy
Father Junipero Serra, President of the Missions of California, feeling that old
age was fast overtaking him, as well as having some spare time, determined to
visit some of the missions, to hold his last confirmations, and, having been
invited to dedicate that of Santa Clara, also to perform that ceremony. About
the first of May he visited the selected spot, and on the 4th continued his
weary journey to San Francisco, accompanied by that devoted fellow-countryman
Father Palou, a brother Franciscan Monk, a co-voyager to these shores, and
afterwards his biographer, preferring to make his confirmations on his return.
He had tarried in San Francisco but a few days when the distressing news of the
illness of Father Murguia was received; he thereupon dispatched Father Palou to
Santa Clara, who found Murguia sick of a low fever. Unhappily this worthy man
never rallied, and on May 11, 1784, his soul took its flight, while naught was
left to his followers but the consolation that

     "Death's but a path that must be trod,
      If man would ever pass to God."

   The funeral took place, but the venerable Junipero was too enfeebled to
attend; he, however, accompanied Don Pedro Fages, the Governor of the territory,
to the dedicatory services of the mission, arriving on the 15th. On the meeting
of the two Fathers their hearts were too full to speak; with eyes suffused in
tears, they grasped each others hands, and finally in a silent embrace, each
sent aloft a prayer to Him who had seen fit in His wisdom to take away their
revered brother.

   Of the life and death of Junipero Serra, much has been written; for the
information of the reader, however, let us refer him to the subjoined paper
which lately appeared in the San Francisco Chronicle, over the caption "N. V. S.":

                                MONTEREY, February 4, 1882.
   In the hasty, anxious life which most Americans lead, it is generally
supposed that there is little room or even desire for that pursuit to which so
many residents of the Old World devote their lives, and that not from the hope
of reward, but from pure love of it. I refer to the love of antiquities—that
searching into the memories of the past which seems to have so powerful a charm
for some minds. It is difficult to divine a reason for this, unless it be that
the sight of relics of a former time excite the imagination to a train of
thought so agreeably romantic that we are impelled again and again to seek the
excitant, as the opium-eater returns to his drug. At any rate, the feeling
exists and is latent in American breasts, only we have nothing for it to feed
upon. I say nothing, but to-night I remembered that we have something when my
eyes were attracted by the brilliant moonlight of Monterey striking full upon
the white cross which marks the place where Father Junipero Serra first landed.
The memory of a good man, who gave the labor of a long life solely to improve
the state of his fellows certainly is sufficient to give to the finding of his
bones a deep interest. Father Casanova, the present pastor of Monterey, is full
of gratification with the result of his researches, and has kindly given some of
the details of the discoveries.

   The ancient records of the old Carmel Church were brought forth for our
wondering eyes to gaze upon. They are, of course, yellow with age, and filled
partly with the handwriting of Junipero himself, his signature standing out firm
and clear, as if written but yesterday. These records contain quite an extended
account of his death and burial, together with a description of the exact spot
of interment. By means of this description Father Casanova was enabled to locate
the grave of Junipero beyond a doubt, and thus made his recent discovery. The
following is the passage referred to as translated:

   Very Rev. Father Junipero Serra, D. D., President of all the Missions, died
on the 29th of August, 1784, at the age of seventy-one years, and is buried in
the sanctuary, fronting the altar of Our Lady of Seven Dolors, on the Gospel side.

   There remained nothing but to face the altar of " Our Lady of Seven Dolors"
in the sanctuary, and then commence digging next the altar on the Gospel side.
That is what the workmen did, and their spades soon struck upon the stones
covering the grave. Father Casanova produced a diagram illustrating the manner
of formation of the grave and the condition in which it was found. Originally
the floor of the church was composed of brick tiles. Tourists visiting the
church admire these tiles so greatly that they even go to the trouble to dig
them up, break them to pieces and carry away bits of them. In this connection he
also stated that one visitor even went so far as to take his penknife and cut
from the canvas a bouquet which, was carried in the hand of a saint in one of
the old-paintings. This picture was much valued for its age and the association
connected with it by the Padre and the parish; but such considerations are as
nothing to the hard heart of one in whom the love of antiquities has taken such
an evil turn.

   As was said before, the floor of the church was composed of tiles. The graves
were apparently constructed with great care, being plastered and hard-finished
inside as neatly as the wall of a house. The coffin was lowered into this
plastered opening, and then large slabs of stone were fitted carefully over it,
in such a manner that they were exactly level with the tiles forming the floor
of the church. The tiles had gradually become covered with a layer of debris,
which it was the first task of the workmen to remove. Upon reaching the slabs of
stone covering the grave of Father Junipero it was found that the three covering
the upper part of the grave were intact, but that those over the lower part had
for some reason given way, so that about one-half of the coffin had been exposed
to decay. The skull and ribs were found within, however, excellently well
preserved, considering the time that they have lain there. Clinging to the ribs
were found considerable portions of the stole of violet silk, and its trimming
of silver fringe, both blackened and crumbling with age. Upon being asked if he
intends to pursue his investigations further, the Padre replied that he will
certainly do so. In fact he has already reached the graves of two other priests,
and also of two of the old Mexican Governors of California, who were buried, it
seems, in the same part of the church, but on the opposite side of the altar. In
the discovery of these he again went by the records, which pointed them out
quite accurately.

   The Padre says he intends to continue this search for these hallowed graves
until he uncovers the whole of them, both of the Mission Fathers and of the
Mexican Governors. As a large number are buried there, and as the work is
prosecuted with care, it will probably be some time before a completion is
reached. It is then the Padre's intention to have them properly replaced in the
graves, the slabs of stone carefully arranged as they were originally, those
wanting restored, and then to have each grave marked, so that in future they may
be pointed out to visitors, with some account of the occupant of each. The Padre
gave no hint of any such wish, but the thought crossed the mind of the
correspondent that it would show good taste and feeling in the many wealthy
Catholics who are doubtless to be found in California, if they would unite in
the erection of a monument over the remains, worthy of the pioneer of their
religion in California. The people of Monterey would gladly do this, but no
doubt the lack of means prevents it. Junipero Serra was the founder of every
Mission in California—twenty-one in all. His history, briefly recounted by his
friend and fellow-student, Francisco Palou, in language, whose very simplicity
bears witness to its veracity, is such a one that every heart capable of
appreciation of the unselfish and noble in character must be filled with the
deepest admiration by it. Protestants as well as Catholics must give honor to a
man to whom it is so unmistakably due. According to a Catholic custom, a record
of all deaths in Monterey and the Carmel Mission was kept by Junipero himself
from the year 1770 up to the time of his death, in 1784. Each was written in a
strong, bold hand, with the signature "Fr. Junipero Serra" at the end. Upon his
death this record was continued by his successors. He made his last entry on the
30th of July. On the 29th of August Fr. Francisco Palou entered upon the record
the fact of his death, the narrative of his life and circumstances of his death.

   According to this account Serra was born in the Province of Majorca, in Old
Spain. He was a man of thorough education and unusual accomplishments. Before
coming to California he had enjoyed the honors of high position both in Spain
and Mexico. When only a little over nineteen years of age, he put on the dress
of the Order of San Francisco. He was a graduate of the schools of theology and
philosophy, and was given the professorship of each in a royal university. These
positions he filled in the most highly honorable manner. At this time he was in
the receipt of large revenues and had good prospects for advancement to almost
any position that he might care to aspire to. But wordly ambition of this kind
had no place in his soul. Brilliant prospects, a life of luxury, associations
which were doubtless pleasant to a man of his culture—all this he chose to leave
behind him for the purpose of entering upon a life of danger, toil and
privation, for which he could only expect a reward after death. Perhaps even the
hope of that reward influenced him less than the simple consciousness of duty.
His first step was to resign his professorship. He then joined the College of
Foreign Missions in Cadiz, probably because there he could obtain the most
authentic information for the purpose which he had in view. In 1749 he embarked
at Cadiz for Mexico. The voyage occupied the tedious period of nearly a
year—long enough to have cooled the zeal of a less earnest man. He arrived in
Mexico, January 1, 1750, with interest in his work unabated. At that time there
were many missionary societies in Mexico, and Junipero was sent by them to
prosecute the work in various directions, in each case exhibiting the same
wonderful earnestness and peculiar adaptation to such a life. It was probably to
this power which he possessed of throwing his whole soul into his labors that
his success was mainly due. In Mexico he gained the friendship and close
confidence of the Viceroy, and took position among the highest in the Church.

   In 1767 he was appointed by the General of the Catholic establishments in New
Spain to the presidency of the fifteen Missions in Lower California, then under
management of the Jesuits. He crossed the gulf and made his headquarters at
Loreto. From that place he was constantly going out upon visits to the other
Missions, inspiring each with his own zeal. But even then he did not think his
life sufficiently occupied nor his duty accomplished. He was constantly
tormented by thoughts of the thousands of unfortunate creatures still in a
savage state whom he knew to inhabit the great unknown region extending to the
north. He had the true pioneer spirit forever urging him on, and he soon formed
the resolution to embark for what was then a distant land. Not much was then
known of California, but Serra had seen charts describing the Bays of San Diego
and Monterey. In 1769 he left Loreto in company with an exploring party going
north in search of these two points. He stopped on the way at a point on the
coast near the frontier of Lower California, and founded the Mission of San
Fernando de Bellicota. The next stopping-place was the port of San Diego, where
he remained long enough to found the Mission. During his stay at this place the
exploring party went on, but returned the next year, having failed to discover
the Bay of Monterey. In 1770 Serra again set out to find this bay, sending a
party by land at the same time. As usual with most of his undertakings, the
search was successful. Having landed at the spot so often mentioned in the
descriptions of Monterey, and having taken formal possession of the country in
the name of the King of Spain, Serra began the working out of the plan so long
in his mind.

   He first founded the Mission of San Carlos de Monterey, which always remained
the central point of his operations. With this as his headquarters, he went out
from time to time into various parts of the country, and one by one established
and encouraged into a flourishing condition all the other Missions of
California. As before stated, they were twenty-one in all. Taking into
consideration the very small number of white men who assisted him in these
labors, the rapidity of his success was something remarkable. There is no doubt
that it is to be ascribed to the kindness, gentleness and ever-enduring patience
which he invariably exhibited toward the Indians. In the construction of the
churches, for instance, upon which we look with so much astonishment when told
that they were built by the traditionally lazy Indian, it is very likely that he
employed large numbers upon the work, in order that it should not bear too
heavily upon individuals. He certainly employed methods of great wisdom in the
management of these ignorant creatures, and could he have been endowed with a
miraculous life of several hundred years, might well have given the lie to the
oft-repeated complaints of Americans, that it is impossible to civilize the
Indians. But it is too late now for us to study his methods. Only a handful of
Indians remain to meet yearly on the day of San Carlos and raise their quavering
chant over the grave of Junipero. As a natural result of his treatment of them,
the Indians came to look upon Serra almost with adoration. They loved him for
his gentleness, they respected him fox his firmness, and they admired him for
his ability. But every life, however valuable, must finally draw to a close, and
in August, 1784, Junipero felt that his end was approaching. On the morning of
the 27th, being very ill, he began to prepare for death.

   He first confessed himself to his friend, Francisco Palou, and went through
the ceremonies of the dying. Then, ill and suffering as he was, he went on foot
to the church to receive the sacrament. The building was crowded with both
whites and Indians, drawn thither by a common grief. At the beginning of the
ceremony the hymn 'Tantum Ergo' was sung, and according to the record Junipero
himself joined in the singing with a "high, strong voice." We can easily realize
that the congregation became so much affected upon hearing him sing his own
death chant that they were unable to sing more, and, choking with emotion, sat
listening, while the dying man's voice finished it alone. He then received the
sacrament upon his knees, and recited thanks, according to the ritual, in a
distinct voice. This ceremony over he returned to his cell, but did not lie down
or take off any of his clothing. In the night he asked Palou to administer holy
unction to him and join with him in the recital of the penitential psalms and
litanies. The remainder of the night he passed in giving thanks to God,
sometimes kneeling and sometimes sitting upon the floor. Early the next morning
he asked Palou to give him plenary indulgence, and once more confessed himself.
Shortly afterwards the Captain and the Chaplain of a Spanish vessel which was
then in the harbor came in. Serra received them in his usual manner, when in
health, cordially, and embracing the Chaplain with warmth. He thanked God that
these visitors from afar, who had traversed so much of land and sea, had come in
time to throw a little dirt on his body. Conversing with Palou, he expressed
some anxiety and asked him to read the recommendation of the soul.

   He then said that he felt comforted, and thanked God that he had no fear.
After a time he asked for a little broth, and was supported into the kitchen,
where he sat down and drank a little. He was assisted to his bed, and no sooner
touched it than he fell back in death. Having been for some time expecting his
end, he had ordered his own coffin to be made by the carpenter of the Mission.
This was now brought out, and the body placed in it without changing the
clothing. It was then carried to the church to await burial. The church bell
notified the people of the event, and all gathered within for a last look at the
dead face of their beloved friend and benefactor. They gathered closely around
the coffin and attempted to secure pieces of his clothing to preserve as sacred
relics. They were with difficulty prevented from, doing this by the promise that
a certain tunic, which he had been in the habit of wearing in life, should be
divided among them. A guard was placed over the body, but notwithstanding the
close watch which was kept, some part of the vestment was taken away in the
night. The funeral ceremonies were conducted with great state, people coming
from every direction to take part in it. The solemn tolling of the church bells
and the firing of salutes by the vessel in the harbor, added to the
impressiveness of the occasion. Such is the account of the life, death and
burial of Junipero Serra, as written in the records by his friend Francisco
Palou, without comment or exaggeration. And now those bones, so solemnly laid to
rest on that day, are once more brought forth to the light, in order that the
memory of such a character may not be entirely forgotten.

   Let us for a moment take a cursory glance at the mode of construction of
these establishments. Father Gleeson tells us, in his able and valuable "History
of the Catholic Church in California," that the Missions were usually
quadrilateral buildings, two stories high, inclosing a court-yard ornamented
with fountains and trees. The whole consisting of the church, Father's
apartments, store-houses, barracks, etc. The quadrilateral sides were each about
six hundred feet in length, one of which was partly occupied by the church.
Within the quadrangle, and corresponding with the second story, was a gallery
running round the entire structure, and opening upon the workshops, store-rooms
and other apartments.

   The entire management of each establishment was under the care of two
Religious; the elder attended to the interior and the younger to the exterior
administration. One portion of the building which was called the Monastery, was
inhabited by young Indian girls. There, under the care of approved matrons, they
were carefully trained and instructed in those branches necessary for their
condition in life. They were not permitted to leave till of an age to be
married, and this with a view of preserving their morality. In the schools,
those who exhibited more talent than their companions, were taught vocal and
instrumental music, the latter consisting of the flute, horn and violin. In the
mechanical departments, too, the most apt were promoted to the position of
foremen. The better to preserve the morals of all, none of the whites, except
those absolutely necessary, were employed at the Missions.

   The daily routine at each establishment was almost the same as that followed
by the Jesuits in Lower California. At sunrise they arose and proceeded to
church, where, after morning prayer, they assisted at the holy sacrifice of the
mass. Breakfast next followed, when they proceeded to their respective
employments. Toward noon they returned to the Mission, and spent the time from
then till two o'clock between dinner and repose, after which they again repaired
to their work, and remained engaged till the evening angelus, about an hour
before sundown. All then betook themselves to the church for evening devotions,
which consisted of the ordinary family prayers and the rosary, except on special
occasions, when other devotional exercises were added. After supper, which
immediately followed, they amused themselves in divers sports, games and
dancing, till the hour for repose. Their diet, of which the poor of any country
might be justly envious, consisted of an abundance of excellent beef and mutton,
with vegetables in the season. Wheaten cakes and puddings, or porridges, called
"atole and pinole," also formed a portion of the repast. The dress was, for the
males, linen shirts, pants, and a blanket to be used as an overcoat. The women
received each, annually, two undergarments, a gown, and a blanket. In years of
plenty, after the Missions became rich, the Fathers distributed all the surplus
moneys among them in clothing and trinkets. Such was the general character of
the early Missions established in Upper California.

   We will now turn for a moment to the Mission of San Jose. This was
established June 11, 1798, while Diego de Barica was the Governor of California.
The site chosen was ten miles to the north of the Pueblo de San Jose and forty
to the east of San Francisco, on a plateau indenting the Contra Costa Range, and
facing the southern extremity of the Bay of San Francisco. Behind it were the
beautiful Calaveras and Sunol valleys. Mission Peak arose immediately in its
rear like a giant sentinel indexing its location, while in its vicinity, nature
had abundantly supplied every want. Here was a pellucid stream of sweetest water
perennially running from never-failing springs; here, too, were the paramount
advantages of climate; wood was abundant; pasturage was luxuriant; killing
frosts were unknown; an embarcadero was not far distant; and within an hour's
walk were warm springs, possessed of potent healing qualities. What more was
needed?

   They who had charge of the founding of Mission San Jose were Friars Ysidro
Barcilano and Augustine Merin. At first the chapel was a small adobe edifice,
which was extended seven varas in the second year of its existence. A wall
forty-seven varas long, five high and six wide, thatched with tules, was
constructed, water flumes laid, and being in the presidial jurisdiction of San
Francisco, soldiers were sent from there to keep guard over it and to bring the
natives in for education.

   What was the State of the Missions in the early part of the present century?
We shall see. In the year 1767 the property possessed by the Jesuits then known
as the Pious Fund, was taken charge of by the Government, and used for the
benefit of the Missions. At that time this possession yielded an annual revenue
of fifty thousand dollars, twenty-four thousand of which were expended in the
stipends of the Franciscan and Dominican Missionaries, and the balance for the
maintenance of the Missions generally. Father Gleeson says: "The first inroad
made on these pious donations was about the year 1806, when to relieve the
natural wants of the parent country, caused by the wars of 1801 and 1804,
between Portugal in the one instance and Great Britain in the other, His
Majesty's fiscal at Mexico scrupled not to confiscate and remit to the
authorities in Spain, as much as two hundred thousand dollars of the Pious
Fund." By this means the Missions were deprived of most substantial aid, and the
Fathers left upon their own resources; add to these difficulties the unsettled
state of the country between the years 1811 and 1831, and still their work was
never stayed, to demonstrate which let us here state that between the years 1802
and 1822, in all of the eighteen Missions which then existed in Upper
California, there were baptized seventy-four thousand six hundred and twenty-one
Indians; twenty thousand four hundred and twelve were married; forty-seven
thousand nine hundred and twenty-five had died; and there were twenty thousand
nine hundred and fifty-eight existing. No fewer than six thousand five hundred
and sixty-five had succumbed at Santa Clara, and two thousand nine hundred and
thirty-three at Mission San Jose—the greater number to disease.

   Of what nature was this plague it is hard to establish; the missionaries
themselves could assign no cause, syphilis, measles, and small-pox carried off
numbers, and these diseases were generated, in all probability, by a sudden
change in their lives from a free, wandering existence, to a state of settled
quietude.

   Father Gleeson further informs us: "In 1813, when the contest for national
independence was being waged on Mexican territory, the Cortes of Spain resolved
upon dispensing with the services of the Fathers by placing the missions in the
hands of the secular clergy. The professed object of this secularization scheme
was, indeed, the welfare of the Indians and colonists; but how little this
accorded with the real intentions of the Government, is seen from the seventh
section of the decree by the Cortes, wherein is stated that one-half of the land
was to be hypothecated for the payment of the National Debt. The decree ordering
this, commences: The Cortes, general and extraordinary, considering that the
reduction of common land to private property is one of the measures most
imperiously demanded for the welfare of the pueblos, and the improvement of
agriculture and industry, and wishing at the same time to derive from this class
of land aid to relieve the public necessities, a reward to the worthy defenders
of the country and relief to the citizens not proprietors, decree, etc., without
prejudice to the foregoing provisions, one-half of the vacant land and lands
belonging to the royal patrimony of the monarchy, except the suburbs of the
pueblos, is hereby reserved, to be in whole, or in part, as may be deemed
necessary, hypothecated for the payment of the National Debt, etc.

   "This decree of the Government was not carried out at the time, yet it had
its effect on the state and well-being of the missions in general. It could not
be expected that with such a resolution under their eyes, the Fathers would be
as zealous in developing the natural resources of the country as before, seeing
that the result of their labors was at any moment liable to be seized on by the
Government, and handed over to strangers. The insecurity thus created naturally
acted upon the converts in turn, for when it became apparent that the authority
of the missionaries was more nominal than real, a spirit of opposition and
independence on the part of some of the people was the natural result. Even
before this determination had been come to on the part of the Government, there
were not wanting evidences of an evil disposition on the part of the people; for
as early as 1803 one of the missions had become the scene of a revolt; and
earlier still, as we learn from an unpublished correspondence of the Fathers, it
was not unusual for some of the converts to abandon the missions and return to
their former wandering life. It was customary on those occasions to pursue the
deserters, and compel them to return. * * * *

   "Meantime, the internal state of the Missions was becoming more and more
complex and disordered. The desertions were more frequent and numerous, the
hostility of the unconverted more daring, and the general disposition of the
people inclined to revolt. American traders and freebooters had entered the
country, spread themselves all over the province, and sowed the seeds of discord
and revolt among the inhabitants. Many of the more reckless and evil-minded
readily listened to their suggestions, adopted their counsels, and broke out
into open hostilities. Their hostile attack was first directed against the
Mission of Santa Cruz, which they captured and plundered, when they directed
their course to Monterey, and, in common with their American friends, attacked
and plundered that place. From these and other like occurrences, it was clear
that the condition of the Missions was one of the greatest peril. The spirit of
discord had spread among the people, hostility to the authority of the Fathers
had become common, while desertion from the villages was of frequent and almost
constant occurrence. To remedy this unpleasant state of affairs, the military
then in the country was entirely inadequate, and so matters continued, with
little or no difference, till 1824, when, by the action of the Mexican
Government, the Missions began rapidly to decline.

   "Two years after Mexico had been formed into a Republic, the Government
authorities began to interfere with the rights of the Fathers and the existing
state of affairs. In 1826 instructions were forwarded by the Federal Government
to the authorities of California for the liberation of the Indians. This was
followed, a few years later, by another act of the Legislature, ordering the
whole of the Missions to be secularized and the Religious to withdraw. The
ostensible object assigned by the authors of the measure was the execution of
the original plan formed by Government. The Missions, it was alleged, were never
intended to be permanent establishments; they were to give way, in the course of
some years, to the regular ecclesiastical system, when the people would be
formed into parishes, attended by a secular clergy."	* * * * *

   "Beneath these specious pretexts," says Dwindle, in his Colonial History,
"was undoubtedly a perfect understanding between the Government at Mexico and
the leading men in California, and in such a condition of things the Supreme
Government might absorb the Pious Fund, under the pretense that it was no longer
necessary for missionary purposes, and thus had reverted to the State as a quasi
escheat, while the co-actors in California should appropriate the local wealth
of the Missions, by the rapid and sure process of administering the
temporalities." And again: "These laws (the secularization laws), whose
ostensible purpose was to convert the missionary establishments into Indian
pueblos, their churches into parish churches, and to elevate the christianized
Indians to the rank of citizens, were, after all, executed in such a manner that
the so-called secularization of the Missions resulted only in their plunder and
complete ruin, and in the demoralization and dispersion of the Christianized
Indians."

   Immediately on the receipt of the decree, the then acting Governor of
California, Don Jose Figueroa, commenced the carrying out of its provisions, to
which end he prepared certain provisional rules, and in accordance therewith the
alteration in the missionary system was begun, to be immediately followed by the
absolute ruin of both missions and country. Within a very few years the
exertions of the Fathers were entirely destroyed; the lands, which hitherto had
teemed with abundance, were handed over to the Indians, to be by them neglected
and permitted to return to their primitive wildness, and the thousands of cattle
were divided among the people and the administrators for the personal benefit of
either.

   Let us now briefly follow Father Gleeson in his contrast of the state of the
people before and after secularization. He says: "It has been stated already
that in 1822 the entire number of Indians then inhabiting the different Missions
amounted to twenty thousand and upwards. To these others were being constantly
added, even during those years of political strife which immediately preceded
the independence of Mexico, until, in 1836, the number amounted to thirty
thousand and more. Provided with all the necessary comforts of life, instructed
in everything requisite for their state in society, and devoutly trained in the
duties and requirements of religion, these thirty thousand Californian converts
led a peaceful, happy, contented life, strangers to those cares, troubles and
anxieties common to higher and more civilized conditions of life. At the same
time that their religious condition was one of thankfulness and grateful
satisfaction to the Fathers, their worldly position was one of unrivaled
abundance and prosperity. Divided between the different Missions from St. Lucas
to San Francisco, close upon one million of live-stock belonged to the people.
Of these, four hundred thousand were horned cattle, sixty thousand horses, and
more than three hundred thousand sheep, goats and swine. The united annual
return of the cereals, consisting of wheat, maize, beans, and the like, was
upwards of one hundred and twenty thousand bushels; while, at the same time,
throughout the different Missions, the preparation and manufacture of soap,
leather, wine, brandy, hides, wool, oil, cotton, hemp, linen, tobacco, salt and
soda, were largely and extensively cultivated. And to such perfection were these
articles brought, that some of them were eagerly sought for and purchased in the
principal cities in Europe.

   "The material prosperity of the country was further increased by an annual
revenue of about one million of dollars, the net proceeds of the hide and tallow
of one hundred thousand oxen slaughtered annually at the different Missions.
Another hundred thousand were slaughtered by the settlers for their own private
advantage. The revenues on the articles of •which there are no specific returns,
are also supposed to have averaged another million dollars, which, when added to
the foregoing, makes the annual revenue of the California Catholic Missions, at
the time of their supremacy, between two and three million dollars. Independent
of these, there were the rich and extensive gardens and orchards attached to the
Missions, exquisitely ornamented and enriched, in many instances, with a great
variety of European and tropical fruit trees, plums, bananas, oranges, olives
and figs, added to which were the numerous and fertile vineyards, rivaling in
the quantity and quality of the grape those of the old countries of Europe, and
all used for the comfort and maintenance of the natives. In a word, the happy
results, both spiritual and temporal, produced in Upper California by the
spiritual children of St. Francis, during the sixty years of their missionary
career, were such as have rarely been equaled and never surpassed in modern
times. In a country naturally salubrious, and it must be admited fertile beyond
many parts of the world, yet presenting at the outset numerous obstacles to the
labors of the missionary, the Fathers succeeded in establishing, at regular
distances along the coast, as many as one-and-twenty missionary establishments.
Into these holy retreats their zeal and ability enabled them to gather the whole
of the indigenous race, with the exception of a few wandering tribes, who, it is
only reasonable to suppose, would also have followed the example of their
brethren, had not the labors of the Fathers been dispensed with by the civil
authorities. There, in those peaceful, happy abodes, abounding in more than the
ordinary enjoyment of things spiritual and temporal, thirty thousand faithful,
simple-hearted Indians passed their days in the practice of virtue and the
improvement of their country, from a wandering, savage, uncultivated race,
unconscious as well of the God who created them as the end for which they were
made, they became, after the advent of the Fathers, a civilized, domestic,
Christian people, whose morals were as pure as their minds were simple. Daily
attendance at the holy sacrifice of the mass, morning and night prayer,
confession and communion at stated times—the true worship, in a word, of the
Deity, succeeded the listless, aimless life, the rude pagan games, and the
illicit amours.    The plains and valleys, which for centuries lay uncultivated
and unproductive, now teemed under an abundance of every species of corn; the
hills and plains were covered with stock; the fig tree, the olive and the vine
yielded their rich abundance, while lying in the harbors, waiting to carry to
foreign markets the rich products of the country, might be seen numerous vessels
from different parts of the world. Such was the happy and prosperous condition
of the country under the missionary rule; and with this the reader is requested
to contrast the condition of the people after the removal of the Religious, and
the transfer of power to the secular authorities.

   "In 1833 the decree for the liberation of the Indians was passed by the
Mexican Congress, and put in force in the following year. The dispersion and
demoralization of the people was the immediate result. Within eight years after
the execution of the decree, the number of Christians diminished from thirty
thousand six hundred and fifty to four thousand four hundred and fifty! Some of
the Missions, which in 1834 had as many as one thousand five hundred souls,
numbered only a few hundred in 1842. The two Missions of San Rafael and San
Francisco Solano (Sonoma) decreased respectively within this period from one
thousand two hundred and fifty, and one thousand three hundred, to twenty and
seventy! A like diminution was observed in the cattle and general products of
the country. Of the eight hundred and eight thousand head of live-stock
belonging to the Missions at the date above mentioned, only sixty-three thousand
and twenty remained in 1842. The diminution in the cereals was equally striking;
it fell from seventy to four thousand hectolitres. * * * By descending to
particular instances this (the advantage of the Religious over the civil
administration) will become even more manifest still. At one period during the
supremacy of the Fathers, the principal Mission of the country (San Diego)
produced as much as six thousand fanegas of wheat, and an equal quantity of
maize, but in 1842 the return for this Mission was only eighteen hundred fanegas
in all."

   That the Fathers who had charge of the Missions in Upper California, before
the advent of the Americans, paid strict attention to the duty of Christianizing
the native race, is evidenced by documents still in existence. The following
report and order, dated Monterey, May 6, 1804, addressed to the Commissioner of
the Village of Branciforte, though belonging to the chronicles of another
county, is now produced to exemplify the stringency with which religious
observances were carried out:

   "In accordance with the rules made by the Governor, requiring a monthly
report from the Commissioner of Branciforte, showing who of the colonists and
residents do or do not comply with their religious duties, the official report
for the month of April, 1804, certified by the reverend minister, has reached
its destination. The Indian, Toribio, at some time past was derelict, but now
has been brought to a proper sense of the requirements of a Christian era, and
is absolved from further stricture upon his failures, and the reverend Fathers
are to be so notified. The rebellious Ignacio Acedo, for failure to comport
himself outwardly as a devotee, is to be arrested and turned over to the Church
authorities, where flagellation and confinement in the stocks will cause him to
pay a proper respect, and to be obedient to the precepts and commandments of the
church, of which he has been a contumacious member. The Governor is to be
informed of the punishment to which Acedo will be sentenced; and requires the
information in writing, that it may be used by him, if he requires it, as an
example of what those under his command may expect should they fail in the
observance of the requirements of the Church."

   Then follows Government Order No. 29, signed by Jose M. Estudillo, Secretary
of Jose J. de Arrillaga, Military Commander of Alta California, and which is to
this effect:

   "I am in receipt of the list, certified by the reverend minister of the
Mission of Santa Cruz, of those who have observed the rules of religion, in
having confessed and received the sacrament. The Indian, Toribio, has complied
herewith, having done both, and I will send word to such effect to the Fathers.
You will cause Ignacio Acedo to be arrested, and notify the reverend Fathers
when you have done so, that they may do with him as they think proper, and
inform me what the pastors of the church do to its members who fail to conform
to the precepts of the holy religion, and have the reverend Fathers put it in
writing. May God protect you many years."

   In its early day the whole military force in Upper California did not number
more than from two to three hundred men, divided between the four presidios of
San Diego, Santa Barbara, Monterey and San Francisco, while there were but two
towns or pueblos, Los Angeles and San Jose", the latter of which was
established, November 29, 1777. Another was subsequently started in the
neighborhood of Santa Cruz, which was named Braneiforte, after a Spanish
Viceroy. It may be conjectured that the garrisons were not maintained in a very
effective condition. Such a supposition would be correct, for everywhere
betokened the disuse of arms, and the long absence of an enemy. The cannon of
the presidio at San Francisco were grey with mould, and women and children were
to be seen snugly located within the military lines. The soldiers of the San
Francisco district were divided into three cantonments—one at the presidio, one
at Santa Clara mission, and one at Mission San Jose We here append a list of the
soldiers connected with the presidio in the year 1790, which has been copied
from the Spanish archives in San Francisco. Here will be found the names,
positions, nativity, color, race, age, etc., of the soldiers, as well as those
of their wives, when married:

   Don Josef Arguello, Commandante, age 39. 

   Don Ramon Laro de la Neda, Alferez de Campo, age 34. 

   Pedro Amador, Sergeant. Spaniard from  Guadalaxara, age 51; wife, Ramona
Noriega, Spanish, aged 30; seven children.

   Nicolas Galindo, mestizo, Durango, 42.

   Majio Chavoya, City of Mexico, 34; wife, a Bernal.

   Miguel Pacheco, 36; wife, a Sanchez.

   Luis Maria Peralta, Spaniard, Sonora, 32; wife, Maria Loretta Alviso, 19.

   Justa Altamarino, mulatto, Sonora, 45.

   Ygnacio Limaxes, Sonora, 49; wife, Maria Gertruda Rivas, Spaniard, 38.

   Ygnacio Soto, 41; wife, Barbara Espinoza.

   Juan Bernal, mestizo, Sonora, 53; wife, Maxima I de Soto.

   Jph. Maria Martinez, Sonora, 35; wife, Maria Garcia, mulatto, 18.

   Salvador Iguera, L. C., 38; wife, Alexa Marinda, Sonora, 38.

   Nicolas Berryessa, mestizo, 25; wife Maria Gertrudis Peralta, 24.

   Pedro Peralta, Sonora, 26: wife, Maria Carmen Grisalva, 19.

   Ygnacio Pacheco, Sonora, 30; wife, Maria Dolores Cantua, mestizo, age 16.

   Francisco Bernal, Sinaloa, 27; wife, Maria Petrona, Indian, 29.

   Bartolo Pacheco, Sonora, 25; wife, Maria Francisco Soto, 18.

   Apolinario Bernal, Sonora, 25.

   Joaquin Bernal, Sonora, 28; wife, Josefa Sanchez, 21.

   Josef Aceva, Durango, 26.

   Manuel Boranda, Guadalaxara, 40; wife, Gertrudis Higuera, 13.

   Francisco Valencia, Sonora, 22; wife, Maria Victoria Higuera, 15.

   Josef Antonio Sanchez, Guadalaxara, 39; wife, Maria Dolora Moxales, 34.

   Josef Ortez, Guadalaxara, 23.

   Josef Aguil, Guadalaxara, 22; wife, Conellaria Remixa, 14.

   Alexandro Avisto, Durango, 23.

   Juan Josef Higuera, Sonora, 20. 

   Francisco Flores, Guadalaxara, 20.

   Josef Maria Castilla, Guadalaxara, 19.

   Ygnacio Higuera, Sonora; wife, Maria Micaelo Borjorques, 28.

   Ramon Linare, Sonora, 19.

   Josef Miguel, Saens, Sonora, 18.

   Carto Serviente, San Diego, Indian, 60.

   Augustin Xirviento, L. C., 20.

   Nicolas Presidairo, Indian, 40.

   Gabriel Peralta, invalid, Sonora.

   Manuel Vutron, invalid, Indian.

   Ramon Borjorques, invalid, 98.

   Francisco Romero, invalid, 52.

   A recapitulation shows that the inmates of the presidio consisted altogether
of one hundred and forty-four persons, including men, women and children,
soldiers and civilians. There were thirty-eight soldiers and three laborers. Of
these one was a European other than Spanish, seventy-eight Spaniards, five
Indians, two mulattos, and forty-four of other castes, An inventory of the rich
men of the Presidio, bearing date 1793, was discovered some years since, showing
that Pedro Amador was the proprietor of thirteen head of stock and fifty-two
sheep; Nicolas Galindo, ten head of stock; Luis Peralta, two head of stock;
Manuel Boranda, three head of stock; Juan Bernal, twenty three head of stock and
two hundred and forty-six sheep; Salvador Youere, three head of stock; Aleso
Miranda, fifteen head of stock; Pedro Peralta, two head of stock; Francisco
Bernal, sixteen head of stock; Bartol Pacheco, seven head of stock; Joaquin
Bernal, eight head of stock; Francisco Valencia, two head of stock; Berancia
Galindo, six head of stock; Hermenes Sal (who appears to have been a secretary,
or something besides a soldier), five head of stock and three mares. Computing
these, we find the total amount of stock owned by these men was one hundred and
fifteen cattle, two hundred and ninety-eight sheep, and seventeen mares—the
parent stem from which sprung the hundreds of thousands of head of stock which
afterwards roamed over the Californian mountains and valleys.


Additional Comments:
Extracted from:

HISTORY OF CONTRA COSTA COUNTY,
CALIFORNIA,
INCLUDING ITS GEOGRAPHY, GEOLOGY, TOPOGRAPHY, CLIMATOGRAPHY AND DESCRIPTION;
TOGETHER WITH A RECORD OF THE MEXICAN GRANTS; THE BEAR FLAG WAR; THE MOUNT
DIABLO COAL FIELDS; THE EARLY HISTORY AND SETTLEMENT, COMPILED FROM THE MOST
AUTHENTIC SOURCES; THE NAMES OF ORIGINAL SPANISH AND MEXICAN PIONEERS; FULL
LEGISLATIVE HISTORY OF THE COUNTY; SEPARATE HISTORY OF EACH TOWNSHIP, SHOWING
THE ADVANCE IN POPULATION AND AGRICULTURE;
ALSO,
Incidents of Pioneer Life; and Biographical Sketches
OF EARLY AND PROMINENT SETTLERS AND REPRESENTATIVE MEN;
AMD OF ITS TOWNS, VILLAGES, CHURCHES, SECRET SOCIETIES, ETC.
ILLUSTRATED.
SAN FRANCISCO: W. A. SLOCTUM & CO., PUBLISHERS
1882.


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