by Texas
Although he shunned work, Domingo was in no way a coward. He knew that the frontier was a dangerous place, for he had seen those plaques shaped like hearts that adorned the walls of the refectory at the college: sacred to the memory of friar luis galindo, martyred at santa fe, 1680. There were memorials to the Franciscans who had accompanied Coronado on his expedition and who had remained behind in the wilderness to find their martyrdom, and he had heard of how the missionaries in Tejas, north and south, had had to defend themselves against the very Indians they had been sent to save. But none of this information daunted his resolve to be the finest servant of God ever sent north; he was willing to die, even if he was not willing to work unnecessarily in the years prior to his martyrdom.
i will be your faithful companion,' he assured Fray Damian, who, in a gesture of gratitude, invited him to participate in the forthcoming nuptials.
The wedding was held in the cathedral, and it seemed that everybody of prominence in Zacatecas and surrounding villages participated in the happy occasion. Women of various hues wept when sprightly Benita Linan half walked, half danced down the narrow nave to where her future brother-in-law waited to perform the ceremony. Dressed in a fine black habit, he stood very tall as he received the bride, but he did not create an imposing impression, for he trembled and his face grew quite red, as if he had forgotten his lines. When the time came for him to take the hand of the bride and place it in the hand of the groom, he shook so noticeably that those in front feared he might be ill, but he re-
;ained control and finished the ceremony in clear voice, giving a )enediction which all who heard it would remember:
1 brother, my sister, may you live within the arms of Jesus Christ, may you create a home which radiates love, ma youi children prosper in their dedication to God, and may all who sec you proclaim. "This is a Christian marriage." Brother Alvaro, sister Benita, this is a day of great joy for me as it is for you, and may the Grace of God descend upon us all who have solemnized this act of Holy Matrimony.'
Daniian spent a restless night, rising three times to kneel and pray ', that his mission in Tejas might reflect in all its operations the will of Cod. He asked for a blessing upon his companion, that good man Fray Domingo, and he asked special blessings for the couple who were starting their marriage that night, Alvaro and Benita de Saldana. At the third prayer, when he came to this last name, he dropped his hands from the praying position, allowed his head to fall upon the bed, and wept.
; In a thoughtful gesture that gave great pleasure in Mex-ico City and at the same time ensured financial support in Bexar, the Franciscans decided to name their new mission after the favorite saint of the incoming viceroy, and then add his title so there could be no misunderstanding as to who in heaven and on earth was being honored: Santisima Mision Santa Teresa de Casafuerte. And then, to make clear who in Mexico was running the place, they added: del Colegio de Propaganda Fide de Nuestra Seriora de Guadalupe de Zacatecas.
When this grandiose name was first pronounced the mission consisted of some sixty acres of virgin soil containing not even a shed, but it was favorably located on the west bank of the Rio San Antonio, about two miles north of Mision San Antonio de Valero, where the Saldana brothers had once stayed. The new mission had a promising site and nothing more, except grazing rights to some five leagues of range land, twenty-two thousand acres, fifteen miles to the southwest.
To make the place function, the two friars would have to build, with whatever help they could persuade the nearby Indians to lend, all the structures of a substantial establishment. A church would be needed, domiciles for the two friars, quarters for the three soldiers assigned to protect the place, housing for the converted Indians who would live there, and either barns or sheds for the cattle, with several small buildings for the care of such tools
as the mission might accumulate. !t would require boundless energy to accomplish all this and yet win the watching Indians to Christianity
In the days when the two friars were getting started they were grudgingly accommodated at Mision San Antonio, which did not welcome their competition and made it clear that this accommodation could not continue indefinitely, so the opening argument at Santa Teresa concerned which building should be erected first. Fray Domingo was all for concentrating on a house for himself and his superior, but Fray Damian believed that their first obligation was to build a church: 'How else can we win the Indians to Christianity?'
'Brother,' Domingo argued persuasively, 'how can we preach to anyone if we ourselves lack a place to sleep?' He punched himself in the belly: 'Feed yourself, sleep well, then worry about the souls of others.'
This advice Fray Damian had to accept, for Fray Domingo refused to work on the church until he had a place in which to live. So with the aid of two Indians he constructed an amazing hut: in front it was composed of rough adobe bricks, unevenly made and haphazardly piled around a big open door. The three other sides were poles stuck upright in the ground, interlaced with grapevines and plastered with mud. The roof was an untidy mixture of logs, thatch, saplings, mud and grass. The whole looked like the lodge of a careless beaver, dragged onto dry land, with projections everywhere and dirt universal. This was the jacal common throughout northern Mexico, and when Fray Damian's mission was finished, it would contain two score of them.
But even after this ramshackle cell-like structure was built, Fray Domingo showed little inclination to do construction work at the church; his strength lay in his ability to talk Indians into becoming members of the mission so that they would do the work. At the end of the first two months, whereas Damian had performed wonders in getting the foundation footings dug and filled with rock, he had not brought in a single Indian, while Fray Domingo, whistling and singing in the fields, had lured more than a dozen into the system. Demanding of them only three or four hours' work a day, 'in the service of the Lord,' he had his Indians cut the timbers for the roof of the adobe church in one-tenth the time Fray Damian had been taking.
The first confrontation between the two friars concerned this matter of adobes, for the making of these sun-dried clay bricks was a messy affair, and Fray Domingo flatly refused to step into the mixing trough himself and tread into the muddy clay the straw
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that bound the bricks together. 'I won't do it, and I can't trust my Indians to do it,' he wailed, so Damian, desperately needing a steady supply of the adobes for his walls, tucked his robes about his middle, kicked off his sandals, and entered the mixing trough, treading the clay and straw until it was ready for pouring into the wooden molds, where it would drain until firm enough to stack in the sun. All this he did himself.
Sometimes at night, when he lay exhausted from his arduous labors, he would listen as Fray Domingo explained about the Indians, whose languages he was learning: 'The governor at Chihuahua had one of his scribes make a list of all the Indian tribes in the northern Spanish lands. And how many completely different tribes do you suppose there were? Hundreds of them. And they speak more languages than I could ever learn. Tell me, Damian, how many tribes in the two missions here at Bexar?'
Damian listened drowsily to the recitation: 'Pampopa, Postito, Tacame, a few Borrado, Payaya, Orejone. And remember, Brother, each group has its own interests, its own animosities toward all the others.' Damian did not hear this warning, for he had fallen asleep.
The first significant problem at Santa Teresa arose one day when Domingo rushed over to where Damian was laboring with roof beams: 'Brother! joyous news! My converts Lucas and Maria wish to be married in the church, roof or no roof.'
This was a portentous development and the friars knew it, the first visible proof that they were making some headway with the Indians: 'I'm so delighted, Brother Domingo, that you have accomplished this.'
'And he's one of our best workers! He helps make our adobes.'
'I shall prepare for the wedding immediately,' Damian said. 'I'll put that big beam in.place so that we can have at least part of a roof to s
tand under,' but as he talked he realized that Domingo had drawn away, almost imperceptibly but definitely away, and when he met with the couple to be married he understood why, for in such Spanish as Domingo had taught them, they said: 'We like this one . . . laughing ... to say the prayers.'
Damian's face betrayed no emotion, for he recognized the validity of this request; Domingo had converted them, had shown them the radiance of God's love, had demonstrated the brotherhood of all who live in Christ. To them he was the shepherd; Damian, the taskmaster. Gravely the disappointed friar bowed to the request of these first converts; as founder of Mision Santa Teresa de Casafuerte, he had aspired to conduct the first marriage, the first baptism, the first prayers for a soul going to heaven, but it was net to be. At the Indian wedding held beneath the protection of the
partial roof he had spurred into being, it was laughing, joking, singing Fray Domingo who performed the ceremony and blessed the couple.
The two friars did not allow this first contretemps to disrupt their relationship, for Domingo did not use his personal triumph at the wedding to color in any way his basic subordination to Damian, whom he acknowledged in all things as his superior; and Damian, although hurt, did not seek any petty revenge upon his assistant. The two men remained amiable and friendly, with Damian laboring each day more sturdily at the building of the church, and Domingo at building good relations with the Indians, who saw his darker skin as proof that he was one of them, partly at least.
But when the tasks of building became more arduous and difficult than even Damian's exceptional energy could manage, he did feel it necessary to draft a careful letter to his superior back in Zacatecas:
Esteemed Father-Guardian It is my pleasure to inform you that so far affairs at the Mision Santa Teresa de Casafuerte are progressing according to the schedule you proposed and in obedience to God's will. We have baptized several Indians of the Orejone and Yuta tribes and arranged Christian marriages for two couples who are now living within God's grace.
Fray Domingo Pacheco accomplishes wonders with his charges and is already talking about establishing a large ranch some leagues to the west 1 encourage him in this because he has exceptional skill in working with Indians, who seem to love his friendly ways.
The building of the mission is left largely to me, since Fray Domingo must attend to other matters, and I am afraid that I shall soon fall behind schedule. But you have with you in Zacatecas an excellent carpenter, name of Simon Garza, who is married to the woman Juana Muhoz, and I wonder if you would send him to help me in the building of this mission? I sorely need a carpenter, and Garza is one of the best.
Please give this request vour prayerful consideration.
S.S.Q.B.L.M. de V.R.
PA. Dios G. a V.R.M. Ans.
The formalized signature was to be read: 'Su servidor que besa la mano de Vuestra Reverencia. Pido a Dios guarde a Vuestra Reverencia muchos anos.' (Your servant who kisses the hand of Your Reverence. Pray to God that Your Reverence may have many years.)
The forthrightness of Fray Damian's plea and the double touch of formalized humility at the closing apparently impressed the
authorities at Zacatecas, because when the next caravan from Saltillo approached the mission two small horses moved forward, bringing into Tejas a pair of the hardest-working citizens that state would ever know, the carpenter Simon Garza and his wife, Juana.
They were given a corner of the mission compound, in which they built themselves a small jacal, and it was here that Juana had her first child. Her husband worked many hours a day on the mission buildings, and told his wife one night: 'Strange. I was sent here to be an assistant to Fray Damian, but it turns out that he is my assistant.'
'What do you mean?'
'I lay out the work. Where the beams should go and how they should be fastened. But he does all the lifting, the really hard work.'
Garza was correct. Fray Damian, thirty-nine years old, labored like a man possessed: first, dwelling places for his charges, then a dwelling place for the Lord, then a warmer, dryer jacal for Fray Domingo, who worked so diligently among the heathen, then a better barn for the cattle, then a stockade around the entire mission to protect it from the fierce Apache who fought the mission's intrusion, seeing it as an encroachment on their territory, and now his most important project of all, the one that would ensure the prosperity and safety of the fledgling settlement.
Bringing Fray Domingo and Garza together one evening when that day's work was done, Damian said: 'We shall never prosper until we bring a little canal from the river, across our fields, where we need water, and directly into our compound, leading it along this depression and out through that part of the wooden fence. Can we do this?'
Garza deferred to Fray Domingo, who disappointed him by saying: 'It would require far too much work and we don't have enough shovels.' When Damian looked at the carpenter, Garza said: 'Domingo's right. Huge effort. And we have only two shovels. But I can make some. For without secure water we can't live.'
So Damian and Garza laid plans for the building of a canal that would eventually run almost a mile, five feet wide and three feet deep, meaning that an immense amount of earth would have to be moved. But like many of the great accomplishments of the world—the building of a pyramid or the digging of a tunnel—it was a measurable job in that one started it, worked for a couple of years, edged it along as best one could, and realized one happy day that it could be finished. The digging of this canal, which would vitalize the mission, was not a gargantuan task that staggered the imagination of those obligated to build it; it was a
day-to-day job of moving earth, and the two planners with their Indian helpers attacked it with that understanding.
Garza, forging all the spare bits of metal he could find, and using oak limbs for handles, fashioned two extra shovels, which were converted into badges of honor to be conferred on particular Indians who worked well: 'Juan Diego, you can have a shovel today. Esteban can keep the one he had yesterday. But only if he digs well.'
Invariably Fray Damian assigned himself the most difficult tasks, such as lifting the loosened earth from the trench, but he actually reveled in the hard work, believing that it made him more definitely a servant of God. On Sundays, when all others rested, he rose before dawn, prepared to sing the Mass, cleared his mind of mundane matters and reflected on the majesty of heaven. When the entire community had gathered in the rude church, with soldiers from the presidio often in attendance, he preached his simple message of salvation:
'God willed that a mission be established here, and He did so for three reasons. First, he wanted His word brought to you Indians so that you might gain salvation Second, He wanted a settlement erected in the wilderness where Christian families could establish themselves, as Corporal Valdez and his Elena have done with His blessing. And third, I think He wanted us to build our canal so that His children could have better gardens and more sheep and a secure fortress against the enemy.
'In all these ambitions we prosper. Fray Domingo's choir never sang more sweetly than it did this morning. The soldiers at the presidio eat better than last year. And soon our canal will deliver water right to the edge of our gardens. Faithful women to whom we owe so much, no longer will you have to haul the water from our wells. It will come gushing right into our furrows and we shall have more beans than we ourselves can eat Then we can even share our prosperity with Mision Valero.'
In the latter months of 1726 he worked so strenuously on the canal that even when he was dead tired, his bones tingling pleasantly, he would be unable to fall asleep, and one night as he lay awake he recalled a special plea which Fray Domingo had pressed with unusual vigor: 'Fray Damian, you're the master here, no question about that, but I do think that you and I deserve better vestments than they allow us. We're representatives of the church, of the king himself, and we should have proper dress in which to conduct prayers. You know that as well as I.'
It was a persuasive argument. If men at the farthest fr
ontier, men on the battle line of civilization, represented the forces of
civilization, they should be properly accoutered, which meant the friars who conducted church services ought to have blue robes of decent quality. But a decision to spend the money required for such robes, a considerable sum, could be made only in Madrid, and Damian could think of no reasonable process whereby he might force his petition all the way to the king, and so as he worked he pondered this problem.
Domingo was persistent: 'Damian, I work six days a week out on the ranch we're building so that our Indians can herd our cattle safely, and I don't mind looking like a peasant when I'm building the little jacales my families will stay in . . .' This was a silly petition, and Damian knew it as well as Domingo, for the latter did almost no work at the ranch; he sat astride his mule and directed his Indians to do it, but he was supervising the construction of a small settlement of four jacales in which the shepherds could take shelter when they guarded the remote pasturelands.
Through Domingo's careful husbandry, Santa Teresa had accumulated a herd of more than a thousand long-horned cattle, for which he had paid nothing: 'Any morning four good riders can go out on the range and collect a hundred good bulls and cows, free.' But he had used mission funds to purchase from breeders in Saltillo a starting flock of sheep, a hundred goats and ninety horses, all of which were reproducing well. He had also acquired through ingenious stratagems a mixed complement of donkeys, mules and oxen, so that he was responsible for a substantial investment. It was he who traded the surplus to the army for services only the military could supply, and it was also he who arranged that some of the best horses be herded back to Saltillo and sold for coins which could be spent in Zacatecas for those things like tobacco, chocolate and sugar candies which helped make life bearable. He had a just claim on the Spanish government, for he served it well, and now he wanted a proper blue vestment for Sundays.