was to spread the Faith, first, last, and always. To doubt this is to confess complete and disqualifying ignorance of the great mass of existing missionary correspondence, printed and unprinted, so fraught with unmistakable proofs of the religious zeal and devotion of the vast majority of the missionaries. It is quite true, as Engelhardt says, that they "came not as scientists, as geographers, as school-masters, nor as philanthropists, eager to uplift the people in a worldly sense, to the exclusion or neglect of the religious duties pointed out by Christ". But it is equally true, and greatly to their credit, that, incidentally from their own standpoint and designedly from that of the government, they were all these and more, and that to all these and other services they frequently and justly made claim, when they asked for government aid.
The missions, then, were agencies of the State as well as of the Church. They served not alone to Christianize the frontier, but also to aid in extending, holding, and civilizing it. Since Christianity was the basic element of European civilization, and since it was the acknowledged duty of the State to extend the Faith, the first task of the missionary, from the standpoint of both State and Church, was to convert the heathen. But neither the State nor the Church—nor the missionary himself—in Spanish dominions, considered the work of the mission as ending here. If the Indian were to become either a worthy Christian or a desirable subject, he must be disciplined in the rudiments of civilized life. The task of giving the discipline was likewise turned over to the missionary. Hence, the missions were designed to be not only Christian seminaries, but in addition were outposts for the control and training schools for the civilizing of the frontier.
Since they served the State, the missions were supported by the State. It is a patent fact, and scarcely needs demonstrating, that they were maintained to a very considerable extent by the royal treasury. The Franciscan missions of New Spain in the eighteenth century had four principal means of support. The annual stipends of the missionaries (the sínodos) were usually paid by the government. These sínodos varied in amount according to the remoteness of the missions, and on the northernmost frontier were usually $450 for each missionary. In 1758, for example, the treasury of New Spain was annually paying sínodos for twelve Querétaran friars in Coahuila and Texas, six Jaliscans in Coahuila, eleven Zacatecans in Texas, ten Fernandinos in the Sierra Gorda, six Jaliscans in Nayarit, twenty-two Zacatecans in Nuevo León and Nueva Vizcaya, seventeen Zacatecans in Nuevo Santander, five
