by Cortés, the Tlascaltecans became the most trusted supporters of the Spaniards, as they had been the most obstinate foes of the "Triple Alliance", and, after playing an important part in the conquest of the Valley of Mexico, they became a regular factor in the extension of Spanish rule over the north country. Thus, when San Luis Potosí had been conquered, colonies of Tlascaltecans were set to teach the more barbarous natives of that district both loyalty to the Spaniards and the elements of civilization. In Saltillo a large colony of Tlascaltecans was established by Urdiñola at the end of the sixteenth century, and became the mother colony from which numerous offshoots were planted at the new missions and villages further north. At one time a hundred families of Tlascaltecans were ordered sent to Pensacola; in 1755, they figured in the plans for a missionary colony on the Trinity River, in Texas; two years later a little band of them were sent to the San Sabá mission in western Texas to assist in civilizing the Apaches; and twenty years afterward it was suggested that a settlement, with these people as a nucleus, be established far to the north, on the upper Red River, among the Wichita Indians of Texas and Oklahoma. To help in civilizing the mission Indians of Jalisco, Sinaloa, and Sonora, the Tarascans of Michoacán were utilized; further north, the Opatas, of southern Sonora, were sent into Arizona as teachers of the Pimas; to help in civilizing the Indians of California, Serra brought mission Indians from the Peninsula.
Discipline and the elements of European civilization were imparted at the missions through religious instruction, through industrial training, and, among more advanced natives, by means of rudimentary teaching in arts and letters.
Every mission was, in the first place, a Christian seminary, designed to give religious discipline. Religious instruction, of the elementary sort suited to the occasion, was imparted by a definite routine, based on long experience, and administered with much practical sense and regard for local conditions.
Aside from the fundamental cultural concepts involved in Christianity, this religious instruction in itself involved a most important means of assimilation. By the laws of the Indies the missionaries were enjoined to instruct the neophytes in their native tongues, and in the colleges and seminaries professorships were established to teach them. But it was found that, just as the natives lacked the concepts, the Indian languages lacked the terms in which properly to convey the meaning of the Christian doctrine. Moreover, on some frontiers there were so many dialects that it was impossible for the friars to learn them. This was pre-eminently true of the
