as they had done for over twenty years. Of course the Indians would do nothing for the support of the troops after secularization, and if any of their property were taken by force, they would find means to do away with the rest and escape to the wilderness and savagism. Therefore, before effecting any radical change, the government must be sure respecting resources for the future. The padre disclaimed any opposition by himself or his associates from motives of interest to their college or to themselves. The law of 1813 was altogether inadequate, having been framed by men who knew nothing of the subject in its Californian phases. The ten-year rule should be ignored, and some other adopted, if the results of half a century's work were to be saved.
Three plans were suggested by Duran. The first was to establish a new line of missions and presidios east of the old line, secularize the old establishments into Indian pueblos, and give the neophytes their choice between remaining in the pueblos or being attached to the new missions. This would effectually prevent them from escaping from civilization, and would also free the territory from the danger of attack and outrage at the hands of renegade neophytes, hostile gentiles, and ambitious foreigners. This plan, though the best, was probably impracticable, because the national government could not be induced to bear the expense. The second plan, though not so expeditious, was sure, and would lead to the same result. It was to have a bishop appointed for California, a live man, not bent on leading a life of ease, and to give him the exclusive control of all tithes under the protection but not direction of the governor. With the means placed at his disposal, the bishop could in a few years have in operation a seminary of ecclesiastical education, a college of missionaries, a cathedral, and all the necessary agencies for converting gentiles and furnishing curates. Then the missions might be secularized without risk. The third expedient, less desirable than the others,
