him, and in due time this northern portion of the country was annexed to Spanish possessions and became known as New Mexico.

In the meantime the missionaries of the Church were active beyond the conception of our modern minds in the newly conquered Mexican countries.

The various orders of the Roman Catholic Church were indefatigable in their determination to found cathedrals, churches, missions, convents and schools. Jesuits, Franciscans and Dominicans vied with each other in the fervor of their efforts, and Mexico was soon dotted over with magnificent structures of their erection. Many of the churches of Mexico are architectural gems of the first water that compare favorably with the noted cathedrals of Europe, and he who forgets this overlooks one of the most important factors in Mexican history and civilization.

The period of expansion and enlargement of their political and ecclesiastical borders continued until, in 1697, Fathers Kino and Salviaterra, of the Jesuits, with indomitable energy and unquenchable zeal, started the conversion of the Indians of the peninsula of Lower California.

In those early days, the name California was not applied, practically speaking, to the country we know as California. The explorers of Cortés had discovered what they imagined was an island, but afterwards learned was a peninsula, and this was soon known as California. In this California there were many Indians, and it was to missionize these that the God-fearing, humanity-loving, self-sacrificing Jesuits just named--not Franciscans--gave of their life, energy and love. The names of Padres Kino and Salviaterra will long live in the annals of Mission history for their devotion to the spiritual welfare of the Indians of Lower California.

The results of their labors were soon seen in that within a few years fourteen Missions were established, beginning with San Juan Londa in 1697, and the more famous Loreto in 1698.

When the Jesuits were expelled, in 1768, the Franciscans took charge of the Lower California Missions and established one other, that of San Fernando de Velicatá, besides building a stone chapel in the mining camp of San Antonio Real, situated near Ventana Bay.

The Dominicans now followed, and the Missions of El Rosario, Santo Domingo, Descanso, San Vicenti Ferrer, San Miguel Fronteriza, Santo Tomás de Aquino, San Pedro Mártir de Verona, El Mision Fronteriza de Guadalupe, and finally, Santa Catarina de los Yumas were founded. This last Mission was established in 1797, and this closed the active epoch of Mission building in the peninsula, showing twenty-three fairly flourishing establishments in all.

It is not my purpose here to speak of these Missions of Lower California, except in-so-far as their history connects them with the founding of the Alta California Missions. A later chapter will show the relationship of the two.

The Mission activity that led to the founding of Missions in Lower California had already long been in exercise in New Mexico. The reports of Marcos de Nizza had fired the hearts of the zealous priests as vigorously as they had excited the cupidity of the Conquistadores. Four Franciscan priests, Marcos de Nizza, Antonio Victoria, Juan de Padilla and Juan de la Cruz, together with a lay brother, Luis de Escalona, accompanied Coronado on his expedition. On the third day out Fray Antonio Victoria broke his leg, hence was compelled to return, and Fray Marcos speedily left the expedition when Zuni was reached and nothing was found to satisfy the cupidity of the Spaniards. He was finally permitted to retire to Mexico, and there died, March 25, 1558.

For a time Mission activity in New Mexico remained dormant, not only on account of intense preoccupation in other fields, but because the political leaders seemed to see no purpose in attempting the further subjugation of the country to the north (now New Mexico and Arizona). But about forty years after Coronado, another explorer was filled with adventurous zeal, and he applied for a charter or royal permission to enter the country, conquer and colonize it for the honor and glory of the king and his own financial reward and honorable renown. This leader was Juan de Oñate, who, in 1597, set out for New Mexico accompanied by ten missionary padres, and in September of that year established the second church in what is now United States territory. Juan de Oñate was the real colonizer of this new country. It was in 1595 that he made a contract with the Viceroy of New Spain to colonize it at his own expense. He was delayed, however, and could not set out until early in 1597, when he started with four hundred colonists, including two hundred soldiers, women and children, and great herds of cattle and flocks of sheep. In due time he reached what is now the village of Chamita, calling it San Gabriel de los Españoles, a few miles north of Santa Fé, and there established, in September, 1598, the first town of New Mexico, and the second of the United States (St. Augustine, in Florida, having been the first, established in 1560 by Aviles de Menendez).

The work of Oñate and the epoch it represents is graphically, sympathetically and understandingly treated, from the Indian's standpoint, by Marah Ellis Ryan, in her fascinating and illuminating novel, The Flute of the Gods, which every student of the Missions of New Mexico and Arizona (as also of California) will do well to read.

New Mexico has seen some of the most devoted missionaries of the world, one of these, Fray Geronimo de Zarate Salmeron, having left a most interesting, instructive account of "the things that have been seen and known in New Mexico, as well by sea as by land, from the year 1538 till that of 1626."

This account was written in 1626 to induce other missionaries to enter the field in which he was so earnest a laborer. For eight years he worked in New Mexico, more than 280 years ago. In 1618 he was parish priest at Jemez, mastered the Indian language and baptized 6566 Indians, not counting those of Cia and Santa Ana. "He also, single-handed and alone, pacified and converted the lofty pueblo of Acoma, then hostile to the Spanish. He built churches and monasteries, bore the fearful hardships and dangers of a missionary's life then in that wilderness, and has left us a most valuable chronicle." This was translated by Mr. Lummis and appeared in The Land of Sunshine.

The missionaries who accompanied Juan de Oñate in 1597 built a chapel at San Gabriel, but no fragment of it remains, though in 1680 its ruins were referred to. The second church in New Mexico was built about 1606 in Santa Fé, the new city founded the year before by Oñate. This church, however, did not last long, for it was soon outgrown, and in 1622, Fray Alonzo de Benavides, the Franciscan historian of New Mexico, laid the foundation of the parish church, which was completed in 1627. When, in 1870, it was decided to build the stone cathedral in Santa Fé, this old church was demolished, except two large chapels and the old sanctuary. It had been described in the official records shortly prior to its demolition as follows: "An adobe building 54 yards long by 9-1/2 in width, with two small towers not provided with crosses, one containing two bells and the other empty; the church being covered with the Crucero (the place where a church takes the form of a cross by the side chapels), there are two large separate chapels, the one on the north side dedicated to Our Lady of the Rosary, called also 'La Conquistadorea;' and on the south side the other dedicated to St. Joseph."

Sometime shortly after 1636 the old church of San Miguel was built in Santa Fé, and its original walls still form a part of the church that stands to-day. It was partially demolished in the rebellion of 1680, but was restored in 1710.

In 1617, nearly three hundred years ago, there were eleven churches in New Mexico, the ruins of one of which, that of Pecos, can still be seen a few miles above Glorieta on the Santa Fé main line. This pueblo