there is still sufficient land left. It has its vineyards, olives, pomegranates, fig-trees and a field of cotton from which shawls are manufactured to help clothe the Indians though the locust plague of the preceding year, as I said, laid waste everything and did the same to the vineyards and orchards by devouring everything; the Father writes me, however, that everything is again beginning to grow. The mission has its church of adobe roofed with tules; another church building of masonry is under way, and when it is finished, it will be the best building in California.

"The mission owns eighty-seven tame and a number of wild cattle, one hundred and twelve horses, mares, and foals, twenty mules, thirty-two asses, seven hundred and twenty sheep, and two hundred and forty-three goats, though I later received a letter in which I am told that the Indians had slaughtered some sheep and had done great damage which it was impossible to prevent."

Mission Santa Gertrudis

. It was governed by the Jesuit Fathers until the month of January, 1768, Fr. Diónísio Basterra received it from the College on the last of April of said year. Since then until August 1771 there have been baptised two-hundred and fifty-four children, four hundred and three children and adults were interred, and one hundred and two marriages took place, so that there are found living in the mission district three hundred and fifty-seven married couples, forty-one widowers and widows, and four hundred and thirty-three boys and girls, who in all compose the number one thousand one hundred and thirty-eight persons. Of all these families only forty families live at the mission and one hundred and seventy-four souls, and all the rest are scattered in seven houseless rancherías which surround the mission proper in every direction, all looking for wild fruits and changing about according to the It is not possible for all to live at the mission itself, because of the shortage of the land and of the water to irrigate it. Nor was it less impossible to execute the order of the inspector to remove those that could be spared to the missions of Purisima and San José, because they resisted and gave us to understand that they would go over to the Gentiles.

seasons.

The mission is situated in a narrow valley, so that it was necessary to clear land by means of the crow-bar in order to construct a pueblo. It has an adobe church and dwelling which are covered with tules. The work of building up the pueblo with huts of adobe for the Indians is finished, and it is interesting. It has vineyards and orchards of figs, olives, pomegranates, and also some peaches. There is little land fit for sowing and the water is scarce. It is situated in twenty-eight degrees and a half north latitude on a spot called La Piedad, about twelve leagues from the gulf, where the shore is called San Miguel de la Peña, and it is there the launches usually stop. From the ocean it is distant about two days' travel; from Mission San Ignacio, thirtyfive leagues, and from San Borja somewhat more.

It has a rancho for both large and small stock where one hundred and thirteen cattle of all kinds graze, besides one hundred and forty-two horses of all kinds, twentyfive mules, two asses with their young, one hundred and forty sheep, and four hundred and seventy goats. There are also some wild cattle on the other coast which it is difficult to control for lack of water, because they subsist on chuzas which supply the absence of water. On the last of August the Father wrote me that the mission had on hand one hundred and eighty fanégas of wheat (espinguin), twenty fanégas of

barley, but no corn, because one piece of land which had a good growth was destroyed by the locusts, which also did much damage to the fruit-trees and vines."

Mission San Francisco de Borja.

There have died four hundred and ninety-nine children and adults, and two hundred and seventy-three couples were married, as the Father informs me. In the whole mission district there is not one pagan left, as far as known. At the mission itself there are forty-four families and three widowers, or in all one hundred and eightyfour souls. Besides the mission proper there are five rancherías, one called San Juan with forty-six families, three widowers and seven widows, with one hundred and sixty souls; another, named San Francisco Regis, has twenty-three families, five widowers and nine widows, with ninety-two souls; a third, Nuestra Señora de Guadalupe with seventy-four families, eighteen widowers and fourteen widows, or in all two hundred and fifty-six souls; the fourth, San Ignacio, with seventy-eight families, twenty-three widowers and twenty widows, or in all three hundred and fifty-seven souls; the fifth, called Longeles, has thirty-seven families, five widowers and fourteen widows, forming a population of one hundred and five souls. All these with those at the mission number together one thousand four hundred and seventy-nine persons. These rancherías have no chapel, nor any house whatever, because the Indians move about and live where they find any wild fruit to eat; nor is it possible to gather more at the mission on account of the shortage of land and the scarcity of water, so that, even to maintain the few families mentioned, it is necessary to do the planting at two places well separated from the mission, called San Regis and El Paraiso. In the beginning of last September the Father wrote me that he had harvested about three hundred fanégas of wheat (espinguin) and eighteen fanégas of barley, upon which they were subsisting since July; but corn, though a piece of land was planted with it, they did not expect to obtain, because the locusts had devoured it

"The mission has a rancho for the large stock where it possesses five hundred head of cattle of all kinds; there are no wild cattle; in addition it owns seventeen hundred head of sheep and nine hundred and thirty goats, two hundred and fifteen horses of all kinds, forty-three mules, and three asses. It has some vineyards which the Father planted, also fig-trees, pomegranates, and much cotton from which shawls are manufactured to help clothe the Indians.

445.

Text-Engelhardt: The Missions and Missionaries of California, Vol. I, pp. 431

Translation of the report sent by Fray Francisco Paloú in December 1773, to the Viceroy of Mexico, with reference to the condition of the Mission of San Antonio de Padua, one of the five which had already been established in Upper California.

The Mission of San Antonio de Padua was founded on the 14th day of July, 1771, on the banks of a river bearing the same name.

A year and a half after the opening of the mission . . . it became necessary to change its location, because the water in the river bed had dried up to such an extent that there was not sufficient for the ordinary necessities of life. Consequently another site was chosen half a league farther up the same river, on the banks of a little stream called San Miguel, which even in the driest months of the year gives an abundance of

water. Here is to be found today the mission, which consists of a small church built of adobles and roofed with mud, a small house of the same construction for the use of the missionary fathers, a workshop, and other small houses built of wood and mud. Besides all this, there is a barracks for the guard, a house for each of the three soldiers who are married to Indian women of the mission, and a little group of Indian huts built of sticks and reeds.

Since the founding of the mission, a hundred and fifty-eight have been baptized between old and young, of whom eight have died; fifteen of the young converts have been married and live quite contentedly on the mission premises.

The new site is now supplied with plenty of water from the neighboring stream. An irrigation ditch brings the water to a large field in the immediate vicinity of the mission, where a good sized piece of ground has already been prepared and where they are intending to sow two bushels of wheat, which is the only seed grain that they now have. In due season they hope to produce a sufficiently large crop of corn and beans to provide for the maintenance of the native Christians, and to attract the rest of the natives, who do not feel the least hesitation in accepting the faith of our Lord Jesus Christ nor in living beside the missionaries themselves, for whom they have manifested the most marked affection, providing them with wild grains, rabbits and squirrels which are not so bad for eating after all.

There is no doubt but that, once we have enough with which to feed and clothe the native converts, a large centre of population will spring up around the mission composed of those who have been brought under our influence. . .

The mission has at its disposal various stretches of pasture ground well adapted to the raising of all kinds of flocks and herds. There is also an abundance of timber of different kinds, oak, pine, and other trees which are unknown to us except that their lumber is red in color and is excellent for construction; nor is there any lack of building stone of all kinds, boulders, stone suitable for dressing, and even rock for the production of lime.

There are at present to be found at the mission thirty-eight head of cattle, four mares, one stallion, four horses, two saddle mules, and nine cargo mules provided with all necessary equipment; there are two plows with their accessories, and all the tools that are needed both for the cultivation of the land and for masonry and carpentry work; over and above all this, there are thirty hogs which do well in the valley where there is a liberal supply of acorns upon which they live.

Text-Noticias de la Nueva California escritas por el Rev. Padre Fr. Francisco

Palou.

CHAPTER XVII

METHODISM: ITS RISE AND ORGANIZATION

Bibliography

On John Wesley, the most important source of information continues to be his "Journal," the older editions (Benson, Jackson and Emory) of which have been completely outclassed by the recent work of Nehemiah Curnock assisted by experts (VIII Volumes, 1909-1916). Its voluminous critical notes, supplementary material, and copious index make this edition indispensable to every critical Wesley scholar. "The Journal of John Wesley, Popular Edition Condensed" with introduction (1903) by Rev. W. L. Watkinson is excellent as a condensation. "The Heart of John Wesley's Journal" (1903) edited by Percy L. Parker, with introduction by Hugh Price Hughes 'gives the heart of Wesley himself' and therefore is really as much a biography as a journal.

Of biographies of Wesley there are legion. The "Memoirs of the late Rev. John Wesley, A.M. . . . (III Vols. 1791) by Rev. John Hampson, a disgruntled preacher who had severed his connection with Wesley, must be read with discrimination. The "Life of the Rev. John Wesley. M.A. . . .” (1792) by Dr. T. Coke and H. Moore, which was popular at the time of its appearance because of its literary elegance and sympathetic interpretation of its hero, will repay attention. The "Life of the Rev. John Wesley . . . " (II Vols. 1793 revised 1805) by John Whitehead, M.D., reflecting the instability of its author, is almost worthless, save in its later reprints where it has undergone substantial revision. "The Life of Wesley and the Rise and Progress of Methodism" by Robert Southey (1820, edited by Rev. C. C. Southey, A.M.; 2nd American edition with notes by the Rev. Daniel Curry, A.M., II Vols., 1847) gives a fine insight into the moral and spiritual conditions prevailing throughout England in the early eighteenth century. It fails however, to give a satisfactory interpretation of the motives of Wesley. It was on this account that Richard Watson soon after published his "Observations on Southey's Life of Wesley" in which he effectively called Southey to task for his strictures upon Wesley. Meanwhile Moore, after having

spent years upon further investigations, was prepared to publish his "Life of the Rev. John Wesley" (II Vols. 1824). Although this work. never was popular due in part to its unnecessarily lengthy theological discussions, yet it has held a place as a standard work. Shortly after (1831) there appeared the "Life of John Wesley" by Richard Watson, who wrote in response to a demand for a brief inexpensive presentation of the facts of Wesley's life. "Wesley and Methodism" (1851) by Isaac Taylor, is concerned with the philosophy rather than the history of Methodism. Next appeared "The Life and Times of the Rev. John Wesley, A.M., Founder of the Methodists" (III Vols. 1870-73) by Rev. Luke Tyerman. Although in several respects this is not an ideal biography, yet for the purposes of the serious student it is probably the best work because of the mass of material that it contains. "John Wesley and the Evangelical Reaction of the Eighteenth Century" (1870) by Julia Wedgewood shows marked dependence upon Southey, though it takes a more appreciative attitude to Wesley. "John Wesley, his Life and his Work" (1871, translated by the author's brother) by Rev. Matthew Lelièvre is a well proportioned epitome of his life. "Memorials of the Wesley Family" (1876) by George J. Stevenson has a wealth of information which later writers have laid under contribution. "The Wesley Memorial Volume" (1880) by J. G. Clark is useful for the richness of its miscellaneous information. A comparatively recent restatement entitled "John Wesley" (1891) by J. H. Overton, A.M., is a model of abbreviated biography. "The Life of John Wesley" (new ed. 1899) by John Telford, is detailed, accurate, and well documented. Probably it is the best short history of Wesley. "John Wesley" ("Westminster Biographies" 1900) by Frank Banfield is a pocket edition of rare literary excellence. "Wesley and Methodism" (1900) by F. G. Snell, though defective in point of intellectual depth and seriousness, is informing. "Wesley and his Preachers" (1903) by G. Holden Pike is confined to the English side of Wesleyanism. "The Life of John Wesley" (1906) by C. T. Winchester is well written and entertaining though by no means thorough.

Other studies that are worthy of notice are "Wesley and his Biographers" by Rev. W. C. Hoyt ("Meth. Quart. Rev." July 1848-a scholarly bibliographical contribution); "Wesley the Catholic" by Rev. Charles Adams (ibid., April, 1850); "John Wesley's Place in Church History" (1870) by R. D. Urlin; "The Relations of John Wesley and of Wesleyan Methodism to the Church of England, Investigated and Determined" ("Brit. Quart. Rev." Oct. 1871, also under separate cover); "The Churchmanship of John Wesley" (1878) by J. H. Rigg; also "The