Pioneer Days In The San Bernardino Valley E-Book

Eliza Persis Russell Robbins Crafts

• Herausgeber: Jazzybee Verlag
• Kategorie: Geisteswissenschaft
• Sprache: Englisch
• Veröffentlichungsjahr: 2017

Seitenzahl: 215

Beschreibung

The author discloses an intimate picture of Indian life and character, the Indians being the desert Cahuillas and their noted chief-Cabazon. She also tells of the early Mormon pioneers, with some reference to Capt. Jefferson Hunt and the Death Valley Party, and more particularly to the Brier family. Mrs. Crafts' book makes for interesting reading; and it may well be considered one of the most important among the relatively few source records available concerning the early history of the San Bernardino Valley. The author moved into the Valley in 1854, at the age of 29 and lived here for the remainder of her long, eventful life. Her book, now scarce and valuable, was written in her 80th year.

Leseprobe

Pioneer Days in the San Bernardino Valley

ELIZA P. R. R. CRAFTS

Pioneer Days in the San Bernardino Valley, E. Crafts

Jazzybee Verlag Jürgen Beck

86450 Altenmünster, Loschberg 9

Deutschland

ISBN: 9783849649890

www.jazzybee-verlag.de

[email protected]

CONTENTS:

FOREWORD... 1

CHAPTER I. The Work  of the Catholic Missionaries.2

CHAPTER II: Land Grants. 6

CHAPTER III. The Mormon Pioneers.8

CHAPTER IV.11

CHAPTER V. San Bernardino  Made County Seat13

CHAPTER VI. The Pioneer  Society and its Founders.16

CHAPTER VII.. George Lord.2

CHAPTER VIII. Legends and Incidents.6

CHAPTER IX. Dr. Benjamin Barton.10

CHAPTER X.16

CHAPTER XI. The Flood.18

CHAPTER XII..20

CHAPTER XIII.. Religious Work.29

CHAPTER XIV. The Bar Of San Bernardino.34

CHAPTER XV.36

CHAPTER XVI. Newspapers.38

CHAPTER XVII. Conclusion.39

CHAPTER XVIII. Eastberne Valley.41

CHAPTER XIX.44

CHAPTER XX. Changes.48

CHAPTER XXI. The Flood.51

CHAPTER XXII. Orange Orchards.53

CHAPTER XXIII. Crafton Retreat.54

CHAPTER XXIV. Emergencies.57

CHAPTER XXV. Development.59

CHAPTER XXVI. The Press Excursion.62

CHAPTER XXVII. Redlands.66

CHAPTER XXVIII. The Chicago Colony.72

CHAPTER XXIX. Growth of Business.74

CHAPTER XXX. The Work of the Women.78

CHAPTER XXXI. Religious Development.81

CHAPTER XXXII. The Board Of Trade.87

CHAPTER XXXIII.90

CHAPTER XXXIV.92

FOREWORD

Six years ago it seemed advisable that an authentic narrative of pioneer days in this valley should be left on record, and with that object in view I devoted more than two years making research and writing, preparatory to compiling a volume.

In this I shall briefly speak of the work of the devoted Franciscan Fathers, who opened the way for civilization to enter the valley; then of the pioneers, who began the settlement of the city of San Bernardino; of the opening and development of the Eastberne Valley, of Crafton, Lugonia and Redlands.

For the facts concerning the labors of the Catholic missionaries, I am indebted to Father Juan Caballeria, who kindly gave me permission to quote from his interesting history.

As to the labors of the pioneers, it has been my happiness to be closely associated with many of these noble men and women, and from time to time I have gathered the valuable facts and interesting incidents that are embodied in this volume.

For information regarding Fastberne Valley I am under obligation to Messrs. C R. Paine, Geo. A. Cook, E. G. Indson. and Dr. Ellen, Seymour: also to the Redlands Illustrated Facts for important data.

For any errors that may have found their way into these pages, and for any omissions. I hope to be forgiven; and now I offer this little book to the descendants of those whose devotion inspired it, hoping that it may preserve the memory of heroism seldom equaled and never surpassed.

The Author

CHAPTER I. The Work of the Catholic Missionaries.

The question often arises. "Who were the first missionaries to our coast?" or Alta California, as Southern California was called. Shall we ignore the hardships and privations and sacrifices the Mission Fathers endured trying to civilize and Christianize the native Indians, then the sole occupants of these fertile, beautiful valleys!

Father Venegas, one of the earliest writers, says of the California Indians: "There is not a nation so stupid, of contracted ideas, and weak both in body and mind, as these unhappy Californians." Notwithstanding this, the fifty years following the advent of the missionaries demonstrated the fact that the Indian were capable of civilization. The Padres were the directing minds, but the unskilled hands of the Indians built the mission structures, the ruins of which are still the wonder and admiration of all who visit them.

A mission established, expeditions were sent from it to survey the country and make the acquaintance of neighboring tribes, and so extend the work of the church. San Gabriel Mission had already been established and had become an important station for the distribution of supplies before the Padres came into the San Bernardino Valley.

"In 1774, Juan Batista de Anza, Captain of the Presidio of Tubac. was directed by the viceroy to open a road between Sonora. in Mexico, and Monterey, in California. He came from the Colorado river to San Gabriel, across the desert from southeast to northwest, by the way of Yuma, San Gorgonio Pass and through San Bernardino Valley. The Anza expedition was an extensive outfit — 240 persons, men, women and Indians, and 1050 beasts. They entered the valley on the 15th of March."

The San Gabriel Mission was the first place where supplies could be obtained after crossing the desert. As travel over this road increased it was arranged to establish a supply station at some intermediate point between the Sierras on the north and the mission, in order to lessen the hardships of this journey, by providing travelers with a place where they could rest and obtain food. Some missionaries were sent out from the San Gabriel Mission under the leadership of Padre Dumetz to select a location.

On the 20th of May, 1810, they came into the San Bernardino Valley. This; according to the Roman Calendar of Saints, was the feast day of San Bernardino of Sienna, and they named the valley in his honor.

They found an ideal location, in a place called Guachama, which means "plenty to eat." The valley was well watered and luxuriant with springtime verdure. The Guachama Indians had here a populous rancheria. A number of other rancherias were scattered about the valley, each bearing a name significant of the place where it was situated. Many of the names were retained by settlers at a later day and applied to ranches granted by the government. Cucamonga, "Sand Place;" Riverside (Jurumpa), "Water Place;" San Timoteo, Redlands (Tolocabit), "Place of the Big Head;" Yucaipe, "Wet Lands;" San Bernardino (Guachama), "Place of Plenty to Eat."

The supply station was located at the Guachama Rancheria, where a "capilla" was built, which was dedicated to the patron saint of the valley. After completing the building of the station the Padres returned to San Gabriel, leaving the chapel, station and a large quantity of supplies in charge of neophyte soldiers under the command of a trustworthy Indian named Hipolito.

The settlement of Mission Indians taking its name from this chief became known as Politano. During the next two years the Padres made frequent visits to the station, the Indians were friendly, grain was planted and the settlement seemed in a fair way to permanent prosperity.

The year 1812, known in history as "el ano de los temblores" (the year of earthquakes), found the valley peaceful and prosperous — it closed upon the ruins of Politano. The presence of the Padres and Christian neophytes among the Gentile Indians of the valley had been productive of good results, and many of them became converted to Christianity.

When the strange rumblings beneath the earth commenced and frequent shocks of earthquake were felt. the effect was to rouse the superstitious fears of the Indians. The hot springs of the valley increased in temperature to an alarming extent; a new hot mud spring appeared near Politano, now called Urbita. This so excited the Indians that the Padres caused the spring to be covered with earth, hoping thus to allay their fears. These hot springs were regarded by the Indians with superstitious veneration, as they were associated with their religious ceremonies and were known to them as medicine springs. When these changes became so apparent they were filled with apprehension of danger bordering on terror. This, accompanied by frequent shocks of earthquake, so worked upon their superstitious natures that, looking for a cause, they came to believe it was the manifestation of anger of some powerful spirit displeased at the presence of the Christians among them. Desiring to appease this malevolent deity, and avert further expressions of his displeasure, they fell upon the settlement of Politano, massacred most of the Mission Indians and converts, and destroyed the buildings. Such is the sad history of the first Christian settlement in San Bernardino, less than a century ago. Very few descendants of the early Guachama Indians remain. The Indians now living in the valley are principally Cahuillas, originally belonging to San Luis Rev mission, and of the Serranos or mountain tribes. The burial place of the Christian Indians was at Politano. I have been asked what was the religious belief of the Indians prior to their conversion to Christianity. They were not idolaters. They worshipped both the good and the evil spirit. The latter, typified by the coyote, was evidently considered the more powerful, as their dances and religious ceremonies were generally propitiatory and usually in honor of the evil one; the object being to appease him and avert the consequences of his displeasure. They believed the god, Mutcat, created the earth, the sea, all the animals, birds, fishes, trees, and lastly, man. Then desiring to view the work of his hands he descended from his heavenly abode of Tucapac to visit Ojor, the earthly creation. Wishing to express his satisfaction and still further beautify the earth, he gave to man the various seeds, plants and flowers. Knowing that in employment men find happiness, he taught them to build houses, and the many arts whereby they might pass their time in contentment and usefulness.

For a time, all was peace and serenity. Earth was itself a paradise inferior only to the abode of the god Mutcat, and death had never entered to bring sorrow and separation to mankind. Unfortunately, the peace was broken. Isel, the evil god, became envious of the happiness of men and set about devising means to accomplish their destruction. He caused death to come into the world, brought famine and pestilence, and sowed the seeds of discord among men, but, as Isel was moved solely by envy, it was believed his anger could be appeased and favor obtained through gifts of food, chanting, dances and feasts in his honor.

On the other hand, Mutcat, the spirit of good, was ever anxious for the welfare of his earthly children. Observing the faithfulness of men and their affliction, he directed them to increase their number and promised that, though they must die, after death they should enter his paradise of Tucapac, where the dominion of the wicked Isel would cease and he could not follow, and could no longer work them harm.

The destruction of Politano discouraged the Padres for a time, but they were unwilling to abandon so fruitful and beautiful a valley, and when the friendly Guachamas requested them to return and once more establish themselves among them, they readily consented, and, in 1820, a new mission and chapel were built and ready for occupancy. Soon a community of Indians was gathered around the mission, a zanja was built, a vineyard planted, olive trees set out and grain sown.

The fine grazing grounds were stocked with cattle and horses brought from San Gabriel, as the Mission San Bernardino was established rather as an outstation for the stock raising industry of the Mission San Gabriel than for religious purposes.

Relics of the sawmill built at this time, are still to be seen at "Forest Home," a summer resort in Mill Creek canyon, formerly know as "Tom Aiker's place." The old oven used in the camp still stands; a few of the uprights and wheels remain to mark the spot which was once the scene of great activity. The lumber sawed here was utilized to build the mission.

Matters prospered here for some time. In 1830 there were slaughtered in the vicinity of the mission no less than 4000 cattle, whose hides and tallow were conveyed to San Gabriel for purposes of trade. In August, 1833, the death knell of the missions was sounded. The "Act of Secularization," passed by the Mexican Congress, took from the Padres all control of the property they had labored so to improve. The neophytes were scattered, the vines left to decay, the buildings given over to destruction. This "Act" had its effect upon the history of San Bernardino Valley.

It was the intent of the government to distribute the mission lands among the Indians in order to make them self-supporting; but the Indians had been treated as children and as such must be cared for and controlled. This attempt of the government was a failure from the start, and the condition of the Indians became extremely wretched. Under the administration of the Mexican agents they were treated as outcasts, enslaved, beaten, and starved until in desperation many of them fled to the mountains, and, banding together, began a series of raids and depredations which kept the country in a state of terror for many years, retarding its settlement and development.

In October, 1834, the Piutes from the desert attacked the mission, but were driven back at some loss of life. The sacred vessels and vestments used in church ceremonies, together with other valuable property, were sent to San Gabriel. The next December the mission buildings were set on fire by other desperadoes and Padre Esteneza was captured and carried to the mountains. The "Mission Indians finally secured his release by the payment of a quantity of provisions, but having no longer an altar in San Bernardino, he joined his brother priests in San Gabriel, where, a few years later, his life ended. He was the last priest in charge of the Mission San Bernardino.

Chapter II: LAND GRANTS

 

At this period began the division of the country into large ranchos under the governorship of Juan B. Alvarado, who very practically made to such as would agree to occupy and settle their possessions in so remote and Indian-infested a district, the large grants of land necessary for the raising of horses and cattle, then regarded as the only available industry.

The first of these grants was Jurupa, comprising seven leagues, bestowed upon Juan Bandini, September 28, 1838. Jurupa is said to be the first greeting of the old Indian chief to the Roman Catholic priest who first appeared thereabouts. Jurupa means "peace and friendship." Juan A. Bandini took possession of his grant and stocked it with cattle and horses, but the Indians proving very troublesome, he induced about twenty families from New Mexico to settle on the northern end of his property to guard it against the incursions of the Indians, in consideration of receiving land on which to build and till the soil.

In 1841 Don Antonio Maria Lugo applied to the Mexican government for a grant of the Rancho de San Bernardino for his sons, Jose del Carmen Lugo, Jose Maria Lugo, Vicente Lugo, and his nephew, Diego Sepulveda. The formal grant was made June 21, 1842, and signed by Governor Juan B. Alvarado. It consisted of 37,000 acres lying in the central part of the valley, being very fertile and well watered.

There were other grants not necessary to enumerate here, but colonization on these lands was soon begun. In 1842 Don Lorenzo Trujillo brought the first colony of settlers from New Mexico to this section of the country.

Among these colonists were William Walker, Julian Rowland and Benito Wilson. The latter bought one and one-half leagues of land of Don Juan Bandini May 6, 1843, paying for it $1000. In 1844 he sold the same to Capt. James Johnson and Col. Isaac Williams. The same year (1843) a second party of colonists, commanded by Don Jose Tomas Salajar arrived at La Politano, and in 1845 founded the village known as Agua Mansa, meaning "healing water." Among the members of this second colony were Cristobal Slover and Louis Rubidoux, a Frenchman. The latter purchased the property formerly owned by Benito Wilson and built dwelling houses and set out vineyards and orchards. He devoted a large, acreage to grain and erected a grist-mill, which at that time was the only one in Southern California. Bancroft says, "Before the flood of 1862, Rubidoux had 15.000 acres of land enclosed by fence."

Slover lived in the neighborhood of the mountain which bears his name.

The early Mexican and Spanish pioneers were a social, generous and hospitable people. They lived a joyous life, filling it with festivals, both secular and religious. They were careful to observe all the feast days of the church, but had only a temporary building at "La Placita" until 1851, when they began the erection of a substantial house of worship at Agua Mansa. It was completed in 1852, and was known as "The Little Church of Agua Mansa."

Padre Amable was the first to celebrate mass at the altar of the new church. From this date a record of all the births, marriages and deaths was kept. This record is now in the possession of the church in San Bernardino. The bell which called the faithful to worship was cast in the sands of the hillside near Agua Mansa.

These colonists provided a way for their children to receive instruction by employing Miguel Ochoa to teach them, and he has the honor of being the first school teacher in the county.

Those early days are ended. Few, if any, of the original settlers survive, but their descendants may be found, and the familiar names linger around the places once so dear to them. They left their impress upon the civilization of the State, and the mere mention of their names awakens visions of the romantic history peculiarly their own.

 

CHAPTER III. The Mormon Pioneers.

 

I have given very briefly the pioneer mission works of San Bernardino Valley; now I shall try to narrate what led to its present state of civilization and tell of the Mormon immigration to the valley.

Towards the close of the war between Mexico and the United States, a Mormon regiment was recruited for service which became known as the "Mormon battalion." Captain Jefferson Hunt had been instrumental in forming this regiment and was made First Captain of rive companies of Mormons. He was accompanied by his two sons, Gilbert, as corporal, and Marshall, as private.

On returning from the war, Capt. Hunt camped with his soldiers in San Diego three months, there hoisting the United States flag; they then went to the Mission San Luis Rey, thence to San Juan Capistrano, taking some six weeks for the trip. Their next move was to Los Angeles, where they had an altercation with the Spanish. Governor Pico called out his men, but finally matters were amicably settled.

On July 15, 1847, the battalion was mustered out and the disbanded soldiers went north to the mines.

During his stay in this section, Capt. Hunt made the acquaintance of the leading men of the country, viz: Workman, Rowland, Williams, Cucamonga, Rubidoux, Lugo, Slover and Pico, also the Bannings, who were wealthy, leading people. From the mines Capt. Hunt went to Utah to meet his family, Brigham Young having arrived there with a colony while Capt. Hunt was in the south. Finding his family in a destitute condition in this new country, where provisions could not be obtained, Capt. Hunt, in the fall of '47, decided to return to California to obtain supplies for his family and the other colonists.

The Captain, with a small company of fifteen or sixteen men, concluded to return to California by the southern route, which at this time was only an Indian trail through a region whose dangers and difficulties would have appalled men of less courage. This party came successfully through the Mojave Desert, entered the Cajon Pass, and on into the valley, Capt. Hunt having the honor of being the first white man to enter California by this southern route.

After a brief rest, Capt. Hunt purchased 300 head of cattle and 150 horses of the Lugos, packing the horses with provisions he had secured from the government officers. Taking twenty Indian vaqueros to care for his stock, in the spring of '48 he returned over the "Mormon trail," as it was called, to Utah, where he disposed of his goods and cattle. He had also carried seeds for planting in that new region. He remained in Utah with his family a year. In the fall of '49 he undertook to pilot a party of gold seekers across the southern desert, over the trail that he had broken with the stock he had driven to Utah. The Captain had agreed to bring the party through within a certain time, but they had so encumbered themselves that their progress was necessarily much slower than they anticipated. Some of them became greatly dissatisfied and finally determined to leave his company and take what they thought would prove a shorter way. Their tragic fate is well known, as it is one of the saddest of that land of tragedies, Death Valley.

An incident of their wanderings may be of interest to my readers:

"It was February 4, 1850, when the sixteen-year-old scout sent ahead by the despairing and perishing immigrants of the "Historic Death Valley" party, who had wandered on the desert, lost for months, found at last a human habitation and brought them to the noble hospitality of the San Francisquito Rancho, the home of Senor Del Valle, where they were tenderly nursed back to life."

The ruins of the adobe ranch house which sheltered this party, can still be traced in the little village of Newhall. The boy scout is now a gaunt and grizzled veteran, Capt. J. B. Colton, of Kansas City.

Rev. J. H. Brier r who with his wife and three little boys endured the indescribable horrors of that wandering, preached the first Protestant sermon in Southern California, at Los Angeles, June, 1850, at the residence of John G. Nichols, in an adobe where the Los Angeles old court house once stood, and where the Bullard block now stands. Rev. J. H. Brier was, for years, a famous Methodist pioneer missionary in California. Mrs. Brier is living in Lodi, having reached the venerable age of 92. A daughter, Mrs. Mary Caroline Watkins, lives at Mesa Grande, where she is well-known as the friend of the Indians. They call her "the mother of the Indians" — and it is beautiful to note the respect these dusky children pay to their loving friend. They bring to her all their perplexities for solution and come to draw consolation from her kind heart for the troubles and sorrows that are their portion.

Those who had remained with Capt. Hunt arrived safely in San Bernardino Valley and went on their way to the mines. Capt. Hunt also went to the mines in the north and while there he cultivated the acquaintance of the most influential, men in the northern valleys.

During Capt. Hunt's sojourn in Southern California he was so delighted with the climate and the agricultural possibilities of the country,: that on his return to Utah he gave such a glowing account of San Bernardino Valley that many of the Mormons became desirous to see for themselves this El Dorado of the south.

Brigham Young, ever willing to enlarge his boundaries, encouraged emigration to the Pacific Coast, and two of his church officials, Elders Amasa Lyman and Charles C. Rich, were among the number of five hundred who left Utah in the spring of 1851 to try their fortunes in this new country.

The party was too large to travel as one body, so they divided into three sections; the first being under the command of Charles C. Rich, piloted by Capt. Hunt; the second, under Amasa Lyman, piloted by Capt. David Seely; the third was commanded by Capt. Andrew Lytle. The 10th of June, 1851. saw the first section, led by the intrepid Capt. Hunt, safely encamped at Sycamore Grove at the mouth of Cajon Pass. Another section camped some Utile distance southwest, on the bank of the creek now known as Lytle creek, receiving its name from Andrew Lytle. These parties remained in the canyon and on the banks of Lytle creek some months, secure from the troublesome Indians. While the company was encamped at Sycamore Grove life went on as it does in other places; there was "marrying and giving in marriage.'' for the young were in that company, with their hopes for the future, and many decided to join their fortunes.

The first weddings to be celebrated were those of Nathan Swarthout and Emma Tanner, and James J. Davidson and Lydia Shepherd. These young people plighted their vows under the spreading branches of a venerable sycamore, and their bridal chorus was sung by the wild birds in the leaves above them. Other couples followed, and the course of true love ran here in this woodland camp as it does in old and populous cities.

In the meantime, the officials investigated the country, selecting the San Bernardino Valley as the most desirable location for their homes. Negotiations were entered into for the purchase of the Rancho de San Bernardino of the Lugos, who owned 37,000 acres of land in the valley. Before the summer ended the sale was effected and the colonists in possession, the purchase price being $75,000.

Here Capt. Hunt's acquaintance with men of means in the north was of great service, for it was necessary to borrow the money to pay for the land. Elders Lyman and Rich, with Capt. Hunt, went to San Francisco and secured the necessary amount of Messrs. Haywood and Morley, agreeing to pay in three instalments.

The possessions of the colonists consisted chiefly of cattle and horses, and to meet the first demand for payment they unhesitatingly gathered their stock together and, as one lady said, "her father sold every hoof," and put the money in the common purse to meet the exigency.

CHAPTER IV.

 

Let us consider for a moment the difficulties these people saw before them, difficulties with which they must contend for years, hut which these brave, noble pioneer men and women net and overcame without faltering. Constant vigilance on account of the natives was necessary, and the great distance from supplies for their common everyday needs made life a serious problem. Surely their example and history is 3 lesson to the youth of our land which they may well learn and copy.

To quote from Father Juan Cabalieria: 'The Mormons who first came to San Bernardino Valley were ideal colonists. They were farmers, mechanics and artisans of the various crafts. As a community they were honest, industrious, law-abiding, peaceful citizens, and under their thrifty management the beautiful valley blossomed into marvelous productiveness."

The first necessity was to raise crops, and each colonist planted as much land as he desired. The crop of '52 was wonderful; the virgin soil yielded the richest returns for the labor of the husbandmen. Marvelous stalks of corn waved their blades to the sunshine, fields of the finest wheat bent their golden heads to the passing breezes — on every side was ample evidence of the possibilities of this beautiful country. The colonists saw all this with delight and when their crops were gathered in a great festival was held to show their gratitude.

"The Bowery." as it was called, was decorated with samples of the products of their fields, and under the loving skill of the pioneer mothers a bountiful repast was prepared and spread upon a long table around which gathered the happy people, old and young. When the feast was ended, speeches were made by the prominent men and all took fresh courage for what the future might hold in store. This was the first " Harvest Home Feast" celebrated in the valley.