The missionary work on the northern frontier of New Spain was conducted chiefly by Franciscans, Jesuits, and Dominicans. The northeastern field fell chiefly to the Franciscans, who entered Coahuila, Nuevo León, Nuevo Santander, New Mexico, Texas, and Florida. To the Northwest came the Jesuits, who, after withdrawing from Florida, worked especially in Sinaloa, Sonora, Chihuahua, Lower California, and Arizona. In 1767 the Jesuits were expelled from all Spanish America, and their places taken by the other orders. To Lower California came the Dominicans, to Alta California the Franciscans of the College of San Fernando, in the City of Mexico.
The missions, then, like the presidios, or garrisons, were characteristically and designedly frontier institutions, and it is as pioneer agencies that they must be studied. This is true whether they be considered from the religious, the political, or the social standpoint. As religious institutions they were designed to introduce the Faith among the heathen. Having done this, their function was to cease. Being designed for the frontier, they were intended to be temporary. As soon as his work was finished on one frontier, the missionary was expected to move on to another. In the theory of the law, within ten years each mission must be turned over to the secular clergy, and the common mission lands distributed among the Indians. But this law had been based on experience with the more advanced tribes of Mexico, Central America, and Peru. On the northern frontier, among the barbarian tribes, a longer period of tutelage was always found necessary.
The result, almost without fail, was a struggle over secularization, such as occurred in California. So long as the Indians were under the missionaries, their lands were secure from the landgrabber. The land-grabber always, therefore, urged the fulfillment of the ten-year law, just as the "squatters", the "sooners", and the "boomers" have always urged the opening of our Indian reservations. But the missionaries always knew the danger, and they always resisted secularization until their work was finished. Sooner or later, however, with the disappearance of frontier conditions, the missionary was expected to move on. His religious task was beside the soldier, entre infieles, in the outposts of civilization.
But the missionaries were not alone religious agents. Designedly in part, and incidentally in part, they were political and civilizing agents of a very positive sort, and as such they constituted a vital feature of Spain's pioneering system. From the standpoint of the Church, and as viewed by themselves, their principal work
