ve become fairly well
established. Iturbide was out of the way, and the politicians were
beginning to rule. A new "political chief" was now sent to California in
the person of Jose Maria Echeandia, who arrived in San Diego late in
October, 1825. While he and his superiors in Mexico were desirous of
bringing about secularization, the difficulties in the way seemed
insurmountable. The Missions were practically the backbone of the
country; without them all would crumble to pieces, and the most
fanatical opponent of the system could not fail to see that without the
padres it would immediately fall. As Clinch well puts it: "The converts
raised seven eighths of the farm produce;--the Missions had gathered two
hundred thousand bushels in a single harvest. All manufacturing in the
province--weaving, tanning, leather-work, flour-mills, soap-making--was
carried on exclusively by the pupils of the Franciscans. It was more
than doubtful whether they could be got to work under any other
management, and a sudden cessation of labor might ruin the whole
territory."

Something must be done, so, after consultation with some of the more
advanced of the padres, the governor issued a proclamation July 25,
1826, announcing to the Indians that those who desired to leave the
Missions might do so, provided they had been Christians from childhood,
or for fifteen years, were married, or at least not minors, and had some
means of gaining a livelihood. The Indians must apply to the commandant
at the presidio, who, after obtaining from the padre a report, was to
issue a written permit entitling the neophyte and his family to go where
they chose, their names being erased from the Mission register. The
result of this might readily be foreseen. Few could take advantage of
it, and those that did soon came in contact with vultures of the
"superior race," who proceeded to devour them and their substance.

Between July 29 and August 3, 1830, Echeandia had the California
_diputacion_ discuss his fuller plans, which they finally approved.
These provided for the gradual transformation of the Missions into
pueblos, beginning with those nearest the presidios and pueblos, of
which one or two were to be secularized within a year, and the rest as
rapidly as experience proved practicable. Each neophyte was to have a
share in the Mission lands and other property. The padres might remain
as curates, or establish a new line of Missions among the hitherto
unreached I