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 Sample Final Exam #6
(Summer 2008; thanks to Hélène Martin)

1. Array Mystery
Consider the following method:
public static void arrayMystery(String[] a) {
for (int i = 0; i < a.length; i++) {
a[i] = a[i] + a[a.length - 1 - i];
}
}
Indicate in the right-hand column what values would be stored in the array after the method arrayMystery executes
if the array in the left-hand column is passed as a parameter to it.
Original Contents of Array Final Contents of Array
String[] a1 = {"a", "b", "c"};
arrayMystery(a1); _____________________________

String[] a2 = {"a", "bb", "c", "dd"};

arrayMystery(a2); _____________________________

String[] a3 = {"z", "y", "142", "w", "xx"};

arrayMystery(a3); _____________________________

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2. Reference Semantics Mystery
The following program produces 4 lines of output. Write the output below, as it would appear on the console.
public class Pokemon {
int level;

public Pokemon(int level) {

this.level = level;
}
}

public class ReferenceMystery {

public static void main(String[] args) {
int hp = 10;
Pokemon squirtle = new Pokemon(5);

battle(squirtle, hp);
System.out.println("Level " + squirtle.level + ", " + hp + " hp");

hp = hp + squirtle.level;

battle(squirtle, hp + 1);
System.out.println("Level " + squirtle.level + ", " + hp + " hp");
}

public static void battle(Pokemon poke, int hp) {

poke.level++;
hp -= 5;
System.out.println("Level " + poke.level + ", " + hp + " hp");
}
}

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3. Inheritance Mystery
Assume that the following classes have been defined:

public class Dog extends Cat { public class Cat {

public void m1() { public void m1() {
m2(); System.out.print("cat 1 ");
System.out.print("dog 1 "); }
}
} public void m2() {
System.out.print("cat 2 ");
public class Lion extends Dog { }
public void m2() {
System.out.print("lion 2 "); public String toString() {
super.m2(); return "cat";
} }
}
public String toString() {
return "lion";
}
}
Given the classes above, what output is produced by the following code?
Cat[] elements = {new Dog(), new Cat(), new Lion()};
for (int i = 0; i < elements.length; i++) {
elements[i].m1();
System.out.println();
elements[i].m2();
System.out.println();
System.out.println(elements[i]);
System.out.println();
}

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4. File Processing
Write a static method evaluate that accepts as a parameter a Scanner containing a series of tokens representing a
numeric expression involving addition and subtraction and that returns the value of the expression. For example, if a
Scanner called data contains the following tokens:
4.2 + 3.4 - 4.1
The call of evaluate(data); should evaluate the result as (4.2+3.4-4.1) = (7.6-4.1) = 3.5 and should return this
value as its result. Every expression will begin with a real number and then will have a series of operator/number
pairs that follow. The operators will be either + (addition) or - (subtraction). As in the example above, there will be
spaces separating numbers and operators. You may assume the expression is legal.
Your program should evaluate operators sequentially from left to right. For example, for this expression:
7.3 - 4.1 - 2.0
your method should evaluate the operators as follows:
7.3 - 4.1 - 2.0 = (7.3 - 4.1) - 2.0 = 3.2 - 2.0 = 1.2
The Scanner might contain just a number, in which case your method should return that number as its result.

4 of 9
5. File Processing
Write a static method blackjack that accepts as its parameter a Scanner for an input file containing a hand of
playing cards, and returns the point value of the hand in the card game Blackjack.
A card has a rank and a suit. There are 13 ranks: Ace, 2, 3, 4, 5, 6, 7, 8, 9, 10, Jack, Queen, and King. There are 4
suits: Clubs, Diamonds, Hearts, and Spades. A Blackjack hand's point value is the sum of its cards' point values. A
card's point value comes from its rank; the suit is irrelevant. In this problem, cards are worth the following points:
Rank Point Value
2-10 The card's rank (for example, a 7 is worth 7 points)
Jack (J), Queen (Q), King (K) 10 points each
Ace (A) 11 points (for this problem; simplified compared to real Blackjack)
The input file contains a single hand of cards, each represented by a pair of "<rank> <suit>" tokens. For example:
5 Diamonds
Q Spades
2 Spades 3 Hearts
Given the above input, your method should return 20, since the cards' point values are 5 + 10 + 2 + 3 = 20.
The input can be in mixed casing, have odd spacing between tokens, and can be split across lines. For example:
2 Hearts
j SPADES a Diamonds
2 ClUbS
A
hearts
Given the above input, your method should return 36, since the cards' point values are 2 + 10 + 11 + 2 + 11 = 36.
You may assume that the Scanner contains at least 1 card (two tokens) of input, and that no line will contain any
tokens other than valid card data. The real game of Blackjack has many other rules that you should ignore for this
problem, such as the notion of going "bust" once you exceed a score of 21.

5 of 9
6. Array Programming
Write a static method named allPlural that accepts an array of strings as a parameter and returns true only if
every string in the array is a plural word, and false otherwise. For this problem a plural word is defined as any
string that ends with the letter S, case-insensitively. The empty string "" is not considered a plural word, but the
single-letter string "s" or "S" is. Your method should return true if passed an empty array (one with 0 elements).
The table below shows calls to your method and the expected values returned:
Array Call and Value Returned
String[] a1 = {"snails", "DOGS", "Cats"}; allPlural(a1) returns true
String[] a2 = {"builds", "Is", "S", "THRILLs", "CS"}; allPlural(a2) returns true
String[] a3 = {}; allPlural(a3) returns true
String[] a4 = {"She", "sells", "sea", "SHELLS"}; allPlural(a4) returns false
String[] a5 = {"HANDS", "feet", "toes", "OxEn"}; allPlural(a5) returns false
String[] a6 = {"shoes", "", "socks"}; allPlural(a6) returns false
For full credit, your method should not modify the array's elements.

6 of 9
7. Array Programming
Write a static method named reverseChunks that accepts two parameters, an array of integers a and an integer
"chunk" size s, and reverses every s elements of a. For example, if s is 2 and array a stores {1, 2, 3, 4, 5, 6},
a is rearranged to store {2, 1, 4, 3, 6, 5}. With an s of 3 and the same elements {1, 2, 3, 4, 5, 6}, array
a is rearranged to store {3, 2, 1, 6, 5, 4}. The chunks on this page are underlined for convenience.
If a's length is not evenly divisible by s, the remaining elements are untouched. For example, if s is 4 and array a
stores {5, 4, 9, 2, 1, 7, 8, 6, 2, 10}, a is rearranged to store {2, 9, 4, 5, 6, 8, 7, 1, 2, 10}.
It is also possible that s is larger than a's entire length, in which case the array is not modified at all. You may assume
that s is 1 or greater (an s of 1 would not modify the array). If array a is empty, its contents should remain unchanged.
The following table shows some calls to your method and their expected results:
Array and Call Array Contents After Call
int[] a1 = {20, 10, 30, 60, 50, 40}; {10, 20, 60, 30, 40, 50}
reverseChunks(a1, 2);
int[] a2 = {2, 4, 6, 8, 10, 12, 14, 16}; {6, 4, 2, 12, 10, 8, 14, 16}
reverseChunks(a2, 3);
int[] a3 = {7, 1, 3, 5, 9, 8, 2, 6, 4, 10, 0, 12}; {9, 5, 3, 1, 7, 10, 4, 6, 2, 8, 0, 12}
reverseChunks(a3, 5);
int[] a4 = {1, 2, 3, 4, 5, 6}; {1, 2, 3, 4, 5, 6}
reverseChunks(a4, 8);
int[] a5 = {}; {}
reverseChunks(a5, 2);

7 of 9
8. Critters
Write a class Minnow that extends Critter from HW8, along with its movement and eating behavior. All other
aspects of Minnow use the defaults. Add fields, constructors, etc. as necessary to your class.
Minnow objects initially move in a S/E/S/E/... pattern. However, when a Minnow encounters food (when its eat
method is called), it should do all of the following:
• Do not eat the food.
• Start the movement cycle over. In other words, the next move after eat is called should always be South.
• Lengthen and reverse the horizontal portion of the movement cycle pattern.
The Minnow should reverse its horizontal direction and increase its horizontal movement distance by 1 for
subsequent cycles. For example, if the Minnow had been moving S/E/S/E, it will now move S/W/W/S/W/W. If
it hits a second piece of food, it will move S/E/E/E/S/E/E/E, and a third, S/W/W/W/W/S/W/W/W/W, and so on.
?
The following is an example timeline of a particular Minnow object's movement. The ??
timeline below is also drawn in the diagram at right. Underlined occurrences mark squares ??
where the Minnow found food. ???
???
• S, E, S, E (hits food) ?
????
• S, W, W, S, W, W, S (hits food) ????
• S, E, E, E, S, E, E, E, S, E (hits food) ??
• S (hits food) ?
??????
• S, E, E, E, E, E, S, E, E, E, E, E, ...

8 of 9
9. Classes and Objects
Suppose that you are provided with a pre-written class Date as // Each Date object stores a single
described at right. (The headings are shown, but not the method // month/day such as September 19.
bodies, to save space.) Assume that the fields, constructor, and // This class ignores leap years.
methods shown are already implemented. You may refer to them
or use them in solving this problem if necessary. public class Date {
private int month;
Write an instance method named bound that will be placed inside private int day;
the Date class to become a part of each Date object's behavior.
The bound method constrains a Date to within a given range of // Constructs a date with
dates. It accepts two other Date objects d1 and d2 as parameters; // the given month and day.
public Date(int m, int d)
d1's date is guaranteed to represent a date that comes no later in
the year than d2's date. // Returns the date's day.
The bound method makes sure that this Date object is between public int getDay()
d1's and d2's dates, inclusive. If this Date object is not between
// Returns the date's month.
those dates inclusive, it is adjusted to the nearest date in the public int getMonth()
acceptable range. The method returns a result of true if this
Date was within the acceptable range, or false if it was shifted. // Returns the number of days
// in this date's month.
For example, given the following Date objects: public int daysInMonth()
Date date1 = new Date(7, 12);
Date date2 = new Date(10, 31); // Modifies this date's state
Date date3 = new Date(9, 19); // so that it has moved forward
Date bound1 = new Date(8, 4); // in time by 1 day, wrapping
Date bound2 = new Date(9, 26); // around into the next month
Date bound3 = new Date(12, 25); // or year if necessary.
// example: 9/19 -> 9/20
The following calls to your method should adjust the given Date // example: 9/30 -> 10/1
objects to represent the following dates and should return the // example: 12/31 -> 1/1
following results: public void nextDay()
call date becomes returns
date1.bound(bound1, bound2) 8/4 false
// your method would go here
date2.bound(bound1, bound2) 9/26 false
date3.bound(bound1, bound3) 9/19 true }
date2.bound(bound3, bound3) 12/25 false

9 of 9
Other documents randomly have
different content
deer, antelope, bear, squirrel, porcupines and all the other animals.
Then he made out of other people all the different kinds of snakes
and reptiles and insects and birds and fishes. Then he wanted trees
and plants and flowers, and he turned some of the people into these
things. Of every man or woman that he seized he made something
according to its value. When he had done he had used up so many
people he was scared. So he set to work and made a new lot of
people, some to live here and some to live everywhere. And he gave
to each family its own language and tongue and its own place to
live, and he told them where to live and the sad distress that would
come upon them if they mixed up their tongues by intermarriage.
Each family was to live in its own place and while all the different
families were to be friends and live as brothers, tied together by
kinship, amity and concord, there was to be no mixing of bloods.
Thus were settled the original inhabitants on the coast of Southern
California by Siwash, the god of the earth, and under the captaincy
of Uuyot.
The language of the Palas is simple, easy to pronounce, regular in its
grammar, and much richer in the number of its words than is usually
believed of Indian idioms. It comprises nearly 5,000 different words,
or more than the ordinary vocabulary of the average educated white
man or newspaper writer. The gathering of these words was done by
the late P. S. Spariman, for years Indian trader and storekeeper, at
Rincon, who was an indefatigable student of both words and
grammar. His manuscript is now in the keeping of Professor Kroeber,
and will shortly be published by the University of California. Dr.
Kroeber claims that it is one of the most important records ever
compiled of the thought and mental life of the native races of
California.
 CHAPTER IV.

The Pala Campanile

Every lover of the artistic and the picturesque on first seeing the
bell-tower of Pala stands enraptured before its unique personality.
And this word "personality" does not seem at all misapplied in this
connection. Just as in human beings we find a peculiar charm in
certain personalities that it is impossible to explain, so is it with
buildings. They possess an individuality, quality, all their own, which,
sometimes, eludes the most subtle analysis. Pala is of this character.
One feels its charm, longs to stand or sit in contemplation of it.
There is a joy in being near to it. Its very proximity speaks peace,
contentment, repose, while it breathes out the air of the romance of
the past, the devoted love of its great founder, Peyri, the pathos of
the struggles it has seen, the loss of its original Indians, its long
desertion, and now, its rehabilitation and reuse in the service of
Almighty God by a band of Indians, ruthlessly driven from their own
home by the stern hand of a wicked and cruel law to find a new
home in this gentle and secluded vale.
As far as I know or can learn, the Pala Campanile, from the
architectural standpoint, is unique. Not only does it, in itself, stand
alone, but in all architecture it stands alone. It is a free building,
unattached to any other. The more one studies the Missions from the
professional standpoint of the architect the more wonderful they
become. They were designed by laymen—using the word as a
professed architect would use it. For the padres were the architects
of the Missions, and when and where and how could they have been
trained technically in the great art, and the practical craftsmanship
of architecture? Laymen, indeed, they were, but masters all the
same. In harmonious arrangement, in bold daring, in originality, in
power, in pleasing variety, in that general gratification of the senses
that we feel when a building attracts and satisfies, the priestly
architects rank high. And, as I look at the Pala Campanile, my mind
seeks to penetrate the mind of its originator. Whence conceived he
the idea of this unique construction? Was it a deliberate conception,
viewed by a poetic imagination, projected into mental cognizance
before erection, and seen in its distinctive beauty as an original and
artistic creation before it was actually visualized? Or was it mere
accident, mere utilitarianism, without any thought of artistic effect?
We must remember that, to the missionary padres, a bell-tower was
not a luxury of architecture, but an essential. The bells must be
hung up high, in order that their calling tones could penetrate to the
farthest recesses of the valley, the canyons, the ravines, the foothills,
wherever an Indian ear could hear, an Indian soul be reached.
Indians were their one thought—to convert them and bring them
into the fold of Mother Church their sole occupation. Hence with the
chapel erected, the bell-tower was a necessary accompaniment, to
warn the Indian of services, to attract, allure and draw the stranger,
the outsider, as well as to remind those who had already entered the
fold. In addition its elevation was required for the uplifting of the
cross—the Emblem of Salvation.
It is evident, from the nature of the case, that here was no great
and studious architectural planning, as at San Luis Rey. This was
merely an asistencia, an offshoot of the parent Mission, for the
benefit of the Indians of this secluded valley, hence not demanding a
building of the size and dignity required at San Luis. But though less
important, can we conceive of it as being unimportant to such a
devoted adherent to his calling as Padre Peyri? Is it not possible he
gave as much thought to the appearance of this little chapel as he
did to the massive and kingly structure his genius created at the
Mission proper? I see no reason to question it. Hence, though it
does sometimes occur to me that perhaps there was no such
planning, no deliberate intent, and, therefore, no creative genius of
artistic intuition involved in its erection, I have come to the
conclusion otherwise. So I regard Pala and its free-standing
Campanile as another evidence of devoted genius; another
revelation of what the complete absorption of a man's nature to a
lofty ideal—such, for instance, as the salvation of the souls of a race
of Indians—can enable him to accomplish. One part of his nature
uplifted and inspired by his passionate longings to accomplish great
things for God and humanity, all parts of his nature necessarily
become uplifted. And I can imagine that the good Peyri awoke one
morning, or during the quiet hours of the night, perhaps after a
wearisome day with his somewhat wayward charges, or after a sleep
induced by the hot walk from San Luis Rey, with the picture of this
completed chapel and campanile in his mind. With joy it was
committed to paper—perhaps—and then, hastily was constructed, to
give joy to the generations of a later and alien race who were
ultimately to possess the land.
On the other hand may it not be possible that the Pala Campanile
was the result of no great mental effort, merely the doing of the
most natural and simple thing?
Many a man builds, constructs, better than he knows. It has long
been a favorite axiom of my own life that the simple and natural are
more beautiful than the complex and artificial. Just as a beautiful
woman, clothed in dignified simplicity, in the plainest and most
unpretentious dress, will far outshine her sisters upon whose
costumes hours of thought in design and labor, and vast sums for
gorgeous material and ornamentation have been expended, so will
the simply natural in furniture, in pottery, in architecture make its
appeal to the keenly critical, the really discerning.
Was Peyri, here, the inspired genius, fired with the sublime audacity
that creates new and startling revelations of beauty for the delight
and elevation of the world, or was he but the humble, though
discerning, man of simple naturalness who did not know enough to
realize he was doing what had never been done before, and thus,
through his very simplicity and naturalness, stumbling upon the
daring, the unique, the individualistic and at the same time, the
beautiful, the artistic, the competent?

The Store and Ranch-House at Pala.

A Suquin, or Acorn Granary, Used by the
Pala Indians.
 The Old Altar at Pala Chapel, Before the
Restoration.

In either case the effect is the same, and, whether built by accident
or design, the result of mere utilitarianism or creative genius, the
world of the discerning, the critical, and the lovers of the beautifully
unique, the daringly original, or the simply natural, owe Padre Peyri
a debt of gratitude for the Pala Campanile.
The height of the tower above the base was about 35 feet, the
whole height being 50 feet. The wall of the tower was three feet
thick.
A flight of steps from the rear built into the base, led up to the bells.
They swung one above another, and when I first saw them were
undoubtedly as their original hangers had placed them. Suspended
from worm-eaten, roughly-hewn beams set into the adobe walls,
with thongs of rawhide, one learned to have a keener appreciation
of leather than ever before. Exposed to the weather for a century
sustaining the heavy weight of the bells, these thongs still do
service.
One side of the larger bell bears an inscription in Latin, very much
abbreviated, as follows:
Stus Ds Stus Ftis Stus Immortlis Micerere Nobis. An. De 1816 I. R.
which being interpreted means, "Holy Lord, Holy Most Mighty One,
Holy Immortal One, Pity us. Year of 1816. Jesus Redemptor."
The other side contains these names in Spanish: "Our Seraphic
Father, Francis of Asissi. Saint Louis, King. Saint Clare, Saint Eulalia.
Our Light. Cervantes fecit nos—Cervantes made us."
The smaller bell, in the upper embrasure, bears the inscription:
"Sancta Maria ora pro nobis"—Holy Mary, pray for us.
The Campanile stands just within the cemetery wall. Originally it
appeared to rest upon a base of well-worn granite boulders, brought
up from the river bed, and cemented together. The revealing and
destroying storm of 1916 showed that these boulders were but a
covering for a mere adobe base, which—as evidenced by its
standing for practically a whole century—its builders deemed secure
enough against all storms and strong enough to sustain the weight
of the superstructure. Resting upon this base which was 15 feet
high, was the two-storied tower, the upper story terraced, as it were,
upon the lower, and smaller in size, as are or were the domes of the
Campaniles of Santa Barbara, San Luis Rey, San Buenaventura and
Santa Cruz. But at Pala there were no domes. The wall was pierced
and each story arched, and below each arch hung a bell. The apex
of the tower was in the curved pediment style so familiar to all
students of Mission architecture, and was crowned with a cross. By
the side of this cross there grew a cactus, or prickly pear. Though
suspended in mid-air where it could receive no care, it has flourished
ever since the American visitor has known it, and my ancient Indian
friends tell me it has been there ever since the tower was built. This
assertion may be the only authority for the statement made by one
writer that:
One morning just about a century ago, a monk fastened a cross in
the still soft adobe on the top of the bell tower and at the foot of the
cross he planted a cactus as a token that the cross would conquer
the wilderness. From that day to this this cactus has rested its spiny
side against that cross, and together—the one the hope and the
inspiration of the ages, and the other a savage among the scant
bloom of the desert—they have calmly surveyed the labor, the
opulence, the decline, and the ruin of a hundred years.
One writer sweetly says of it:
It is rooted in a crack of the adobe tower, close to the spot where
the Christian symbol is fixed, and seemed, I thought, to typify how
little of material substance is needed by the soul that dwells always
at the foot of the cross.
Another story has it that when Padre Peyri ordered the cross placed,
it was of green oak from the Palomar mountains. Naturally, the birds
came and perched on it, and probably nested at its foot, using mud
for that purpose. In this soft mud a chance seed took lodgment and
grew.
Be this as it may the birds have always frequented it since I have
known it, some of them even nesting in the thorny cactus slabs. On
one visit I found a tiny cactus wren bringing up its brood there,
while on another occasion I could have sworn it was a mocking-bird,
for it poured out such a flood of melody as only a mocking-bird
could, but whether the nest there belonged to the glorious songster,
or to some other feathered creature, I could not watch long enough
to tell.
Other birds too, have utilized this tower from which to launch forth
their symphonies and concertos. In the early mornings of several of
my visits, I have gone out and sat, perfectly entranced, at the rich
torrents of exquisite and independent melody each bird poured forth
in prodigal exuberance, and yet which all combined in one chorus of
sweetness and joy as must have thrilled the priestly builder, if, today,
from his heavenly home he be able to look down upon the work of
his hands.
It must not be forgotten, in our admiration for the separate-standing
Campanile of Pala, and the general belief that it is the only example
in the world, that others of the Franciscan Missions of California
practically have the same architectural feature. While the well-known
campanile of the Mission San Gabriel is not, in strict fact, a separate
standing one, the bell-tower itself is merely an extension of the
mission wall and practically stands alone. The same method of
construction is followed at Mission Santa Inés. The fachada of the
church is extended, to the right, as a wall, which is simply a
detached belfry. And, as is well known, the campanile of San Juan
Capistrano, erected after the fall of the bell-tower of the grand
church in the earthquake of 1812, is a mere wall, closing up a
passage between two buildings, with pierced apertures in which the
bells are hung.
 CHAPTER V.

The Decline of San Luis Rey and Pala.

The original purpose of the Spanish Council, as well as of the

Church, in founding the Missions of California, was to train the
Indians in the ways of Christianity and civilization, and, ultimately, to
make citizens of them when it was deemed they had progressed far
enough and were stable enough in character to justify such a step.
How long this training period would require none ventured to assert,
but whether fifty years, a hundred, or five hundred, the Church
undertook the task and was prepared to carry it out.
When, however, the republic of Mexico fell upon evil days and such
self-seekers as Santa Anna became president, the greedy politicians
of Mexico and the province of California saw an opportunity to
feather their own nests at the expense of the Indians. Let the reader
for a few moments picture the general situation. Here, in California,
there were twenty-one Missions and quite a number of branches, or
asistencias. In each Mission from one to three thousand Indians
were assembled, under competent direction and business
management. It can readily be seen that fields grew fertile, flocks
and herds increased, and possessions of a variety of kinds multiplied
under such conditions. All these accumulations, however, it must not
be forgotten, were not regarded by the padres as their own
property, or that of the Church. They were merely held in trust for
the benefit of the Indians, and, when the time eventually arrived,
were to be distributed as the sole and individual property of the
Indians.
Had that time arrived? There is but one opinion in the minds of the
authorities, even those who do not in all things approve of the
missionaries and their work. For instance, Hittell says:
In other cases it has required hundreds of years to educate savages
up to the point of making citizens, and many hundreds to make
good citizens. The idea of at once transforming the idle, improvident
and brutish natives of California into industrious, law-abiding and
self-governing town people was preposterous.
Yet this—the making of citizens of the Indians—was the plea under
which the Missions were secularized. The plea was a paltry
falsehood. The Missions were the plum for which the politicians
strove. Here is what Clinch writes of San Luis Rey:
Under Peyri's administration, despite its disadvantages of soil, San
Luis Rey grew steadily in population and material prosperity. In 1800
cattle and horses were six hundred and sheep sixteen hundred. The
wheat harvest gave two thousand bushels, but corn and beans were
failures and barley only gave a hundred and twenty fanegas. Ten
years later 11,000 fanegas of all kinds of grain were gathered as a
crop. Cattle had grown to ten thousand five hundred and sheep and
hogs nearly ten thousand. The Indians had increased to fifteen
hundred. Fourteen hundred and fifty had been baptized while there
had been only four hundred deaths recorded. By 1826 the parent
mission counted nearly three thousand Christian Indians and nearly
a thousand gathered at Pala, six leagues from the central
establishment. A church was built there and a priest usually resided
at it. At its best time San Luis Rey counted nearly thirty thousand
cattle, as many sheep and over two thousand horses as the property
of its three thousand Indians. Its average grain crop was about
thirteen thousand bushels. San Gabriel surpassed it in farming
prosperity with a crop which reached thirty thousand bushels in a
year, but in population, in live stock, in the low death rate among its
Indians and in the character of its church and buildings, San Luis
Rey continued to the end first among the Franciscan missions.
It can well be imagined, therefore, that when the Mexican politicians
decided that the time had arrived to secularize the Missions, San
Luis Rey would be one of the first to be laid hold of. Pablo de la
Portilla and later, Pio Pico, were appointed the commissioners, and it
seems to be the general opinion that they were no better than those
who operated at the other Missions, and of whom Hittell writes:
The great mass of the commissioners and their officials, whose duty
it became to administer the properties of the missions, and
especially their great numbers of horses, cattle, sheep and other
animals, thought of little else and accomplished little else than
enriching themselves. It cannot be said that the spoliation was
immediate; but it was certainly very rapid. A few years sufficed to
strip the establishments of everything of value and leave the
Indians, who were in contemplation of law the beneficiaries of
secularization, a shivering crowd of naked, and, so to speak,
homeless wanderers upon the face of the earth.
It is almost impossible for one who has not given the matter due
study to realize the demoralizing effect upon the Indians and the
Mission buildings of this infamous course of procedure. The Indians
speedily became the prey of the vicious, the abandoned, the hyenas
and vultures of so-called civilization. Deprived of the parental care of
the fathers, and led astray on every hand, their corruption spelt
speedy extinction, and two or three generations saw this largely
accomplished. Only those Indians who were too far away to be
easily reached escaped, or partially escaped, the general destruction.
The processes were swift, the results lamentably certain.
 CHAPTER VI.

The Author of Ramona at Pala.

When Helen Hunt Jackson, the gifted author of the romance

Ramona—over which hundreds of thousands of Americans have
shed bitter tears in deep sympathy with the wrongs perpetrated
upon the Indians—was visiting the Mission Indians of California, in
1883, she wrote the following sketch of Pala. This is copied from her
California and the Missions, by kind permission of the publishers,
Little, Brown & Co., of Boston:
One of the most beautiful appanages of the San Luis Rey Mission, in
the time of its prosperity, was the Pala Valley. It lies about twenty-
five miles east (twenty miles, Ed.) of San Luis, among broken spurs
of the Coast Range, watered by the San Luis River, and also by its
own little stream, the Pala Creek. It was always a favorite home of
the Indians; and at the time of the secularization, over a thousand of
them used to gather at the weekly mass in its chapel. Now, on the
occasional visits of the San Juan Capistrano priest, to hold service
there, the dilapidated little church is not half filled, and the numbers
are growing smaller each year. The buildings are all in decay; the
stone steps leading to the belfry have crumbled; the walls of the
little graveyard are broken in many places, the paling and the graves
are thrown down. On the day we were there, a memorial service for
the dead was going on in the chapel; a great square altar was
draped with black, decorated with silver lace and ghostly funereal
emblems; candles were burning; a row of kneeling black-shawled
women were holding lighted candles in their hands; two old Indians
were chanting a Latin hymn from a tattered missal bound in
rawhide; the whole place was full of chilly gloom, in sharp contrast
to the bright valley outside, with its sunlight and silence. This mass
was for the soul of an old Indian woman named Margarita, sister of
Manuelito, a somewhat famous chief of several bands of the San
Luiseños. Her home was at the Potrero,—a mountain meadow, or
pasture, as the word signifies,—about ten miles from Pala, high up
the mountainside, and reached by an almost impassable road. This
farm—or "saeter" it would be called in Norway—was given to
Margarita by the friars; and by some exceptional good fortune she
had a title which, it is said, can be maintained by her heirs. In 1871,
in a revolt of some of Manuelito's bands, Margarita was hung up by
her wrists till she was near dying, but was cut down at the last
minute and saved.
One of her daughters speaks a little English; and finding that we had
visited Pala solely on account of our interest in the Indians, she
asked us to come up to the Potrero and pass the night. She said
timidly that they had plenty of beds, and would do all that they
knew how to do to make us comfortable. One might be in many a
dear-priced hotel less comfortably lodged and served than we were
by these hospitable Indians in their mud house, floored with earth.
In my bedroom were three beds, all neatly made, with lace-trimmed
sheets and pillow-cases and patchwork coverlids. One small square
window with a wooden shutter was the only aperture for air, and
there was no furniture except one chair and a half-dozen trunks. The
Indians, like the Norwegian peasants, keep their clothes and various
properties all neatly packed away in boxes or trunks. As I fell asleep,
I wondered if in the morning I should see Indian heads on the
pillows opposite me; the whole place was swarming with men,
women, and babies, and it seemed impossible for them to spare so
many beds; but, no, when I waked, there were the beds still
undisturbed; a soft-eyed Indian girl was on her knees rummaging in
one of the trunks; seeing me awake, she murmured a few words in
Indian, which conveyed her apology as well as if I had understood
them. From the very bottom of the trunk she drew out a gilt-edged
china mug, darted out of the room, and came back bringing it filled
with fresh water. As she set it in the chair, in which she had already
put a tin pan of water and a clean coarse towel, she smiled, and
made a sign that it was for my teeth. There was a thoughtfulness
and delicacy in the attention which lifted it far beyond the level of its
literal value. The gilt-edged mug was her most precious possession;
and, in remembering water for the teeth, she had provided me with
the last superfluity in the way of white man's comfort of which she
could think.
The food which they gave us was a surprise; it was far better than
we had found the night before in the house of an Austrian colonel's
son, at Pala. Chicken, deliciously cooked, with rice and chile; soda-
biscuits delicately made; good milk and butter, all laid in orderly
fashion, with a clean tablecloth, and clean, white stone china. When
I said to our hostess that I regretted very much that they had given
up their beds in my room, that they ought not to have done it, she
answered me with a wave of her hand that "It was nothing; they
hoped I had slept well; that they had plenty of other beds." The
hospitable lie did not deceive me, for by examination I had
convinced myself that the greater part of the family must have slept
on the bare earth in the kitchen. They would not have taken pay for
our lodging, except that they had had heavy expenses connected
with Margarita's funeral.... We left at six o'clock in the morning;
Margarita's husband, the "captain," riding off with us to see us safe
on our way. When we had passed the worst gullies and boulders, he
whirled his horse, lifted his ragged old sombrero with the grace of a
cavalier, smiled, wished us good-day and good luck, and was out of
sight in a second, his little wild pony galloping up the rough trail as if
it were as smooth as a race-course.
Between the Potrero and Pala are two Indian villages, the Rincon
and Pauma. The Rincon is at the head of the valley, snugged up
against the mountains, as its name signifies, in a "corner." Here were
fences, irrigating ditches, fields of barley, wheat, hay and peas; a
little herd of horses and cows grazing, and several flocks of sheep.
The men were all away sheep-shearing; the women were at work in
the fields, some hoeing, some clearing out the irrigating ditches, and
all the old women plaiting baskets. These Rincon Indians, we were
told, had refused a school offered them by the Government; they
said they would accept nothing at the hands of the Government until
it gave them a title to their lands.

An Old San Luis Rey Mission Indian.

The Pala Campanile from the Graveyard.
Just Entering Pala Valley on the Road
from Oceanside.
An Ancient Pala Indian.
 CHAPTER VII.

Further Desolation

Cursed by the common fate of the Missions Pala suffered severely. In

thirty years all its glory had departed as Mrs. Jackson graphically
pictures in the preceding chapter. But Pala was destined to receive
another blow. This is explained by Professor Frank J. Polley, formerly
President of the Southern California Historical Society. In the early
'nineties he visited Pala and from an article published by him in 1893
the following accompanying extracts are quoted:
Mr. Viele, the present owner of most of the old Mission property, is
the only white man residing nearby. His store and dwelling is a long,
low adobe, opposite the church. Nearby is his blacksmith shop, and
in the open space between the church ruins and the river are the
remains of the brush booths used by the people at the yearly
festival, and these, with the remnants of the mission buildings, corral
walls, and the quaint Indian church with its beautiful bell tower,
constitute the Pala of today.
The question naturally arises: How did Mr. Viele gain possession and
ownership of the Mission property? In the course of his narrative
Professor Polley gives the answer:
Trading with the Indians is a slow but simple process. An uncouth
Indian figure in strange garb will silently enter the store, and, with
hat in hand, stand motionless in the center of the room until Mrs.
Viele chooses to recognize him. Then follow rapid sentences in the
guttural tone, she executes her judgment in supplying his wants and
hands out the parcel, but the figure stands silently and motionless as
before. Time passes, and soon the Indian is leaning against the
center post. A little later the position is swiftly changed, and next
when one thinks of him the figure has vanished and rejoined the
group who are smoking their cigarettes by the fence. Money is
seldom paid until after their crops are sold. With the squaw the
transaction is different in this respect. Like her European sister, every
piece of cloth has to be unrolled before purchasing; otherwise it is
much the same as with the men. Both men and women are very
coarse, education and morality are on a very low plane, the marital
vow seems to be but little regarded, and it is no uncommon thing to
see, within the shadow of the mission walls, five or six couples living
in common in one room. The race is fast dying out from disease, for
which the white people are largely responsible. Unable to cope with
these new ills, suspicious of the government doctor, and treated like
common property by the lower white element in the mountain
regions, the Indians are jealous and distrustful of all; even the sick,
instead of being brought to the settlement for treatment, are
secreted in the hills. One old squaw of uncertain age came each day
in a clumsy shuffle to the gate, and there sank her fat body into an
almost indistinguishable heap of rags and flesh. The gift of a
cigarette would temporarily arouse her to animation; otherwise she
would sit there for hours, apparently oblivious to all that was
passing, and certainly ignored by all in the house except myself. The
education of the Indian here is a serious problem. They do not
attend the county school, nor are they encouraged to come, as their
morals are demoralizing to the rest of the class. The chief, or
captain, is elected by the tribe, and, though only about 30 years of
age, the present one has had his position a long time. His duties are
light, and he is careful in executing his authority. He is a reasonably
bright fellow, speaks English fairly well and often succeeds in
securing justice for his tribe in the way of government supplies. The
balance of his time he cultivates a little patch of garden, and seems
to enjoy life after the Indian fashion.
Procuring the church keys was not so simple a matter, as the
building is now closed and services are held at very rare intervals.
This is the result of litigation. The law has invaded this sheltered
haven. Years ago, when times were different and the mission was
making some pretense to be a living church, in the course of their
duties a party of government surveyors came here. As a result of
their surveys one of them told Mr. Viele in confidence that the entire
mission holdings, olive orchards and lands were all on government
property. Mr. Viele at once took steps to claim all, and did so. The
secret leaked out, and others came in and attempted to settle on
parts of the property under various claims of title, and soon the
Catholic church and the claimants were engaged in a long lawsuit,
which proved the death struggle of the church's interests. Mr. Viele
emerged victorious, sole owner of the church, the orchard, the bells,
and even the graveyard. Afterward, by deed of gift, he gave the
church authorities the tumble-down ruin of the church, the dark
adobe robing room, the bells and the graveyard, but, because Mr.
Viele still withheld the valuable lands from the church, no services
are held there, and the quarrel has gone on year by year. Mr. Viele
clings to what he terms his legal rights, and the church is locked up
and the Indian left largely to his own devices. Once in possession of
the keys, we found them immense pieces of iron, and it took some
time to unlock the door. The services of one of the Indian pupils
materially assisted us in our investigations. The church is a veritable
curiosity, narrow, long, low and dark, with adobe walls and heavy
beams roughly set in the sides to furnish support for the roof. Canes
and tules constitute this part of the structure. The earthen walls are
covered with rude paintings of Indian design and of strange coloring
that have preserved their tone very well indeed. Great square bricks
badly worn pave the floor, and, set in deep niches along the walls at
intervals, are various utensils of battered copper and brass that
would arouse the cupidity of a collector of bric-a-brac. The door is
strongly barred and has iron plates set with large rivets. The strange
light that comes through the narrow windows and broken roof sheds
an unnatural glow on the paintings upon the walls and puts into
strange relief the ruined altar far distant in the church. Three
wooden images yet remain upon the altar, but they are sadly broken
and their vestments are gone. One is a statue of St. Louis, and is
held in great veneration by the Indians. They say it was secretly
brought from the San Luis Rey Mission and placed here for safe
keeping. When the annual reunion of the Indians takes place this
image is decorated in cheap trappings and occupies the post of
honor in the procession. The robing room is a small, dark apartment
behind the altar, where not a ray of light could enter. We dragged a
trunkful of altar trappings and saints' vestments out into the light.
The dust lay thickly upon the garments in these old chests, and it is
to be hoped that no one with a shade less of morality than we had
will ever explore their treasures, or the church may be robbed and
the images suffer much loss of their decorative attire. Undoubtedly
everything of value has long since been removed, but what remains
is very quaint and odd, being largely of Indian workmanship.
Everything about this simple structure spoke of slow and patient
work by the native workmen, and it needed but little imaginative
power to conjure up the scene when men were hauling trees from
the mountains, making the shallow, square bricks, preparing the
adobe, and later painting these walls as earnestly perhaps as did
some of the greater artists in the gorgeous chapels of cultivated
Rome. The hinges creaked loudly and the great key grated harshly in
the rusty lock as we spent some time in securing the fastenings at
our departure. The beauty of the valley and the bright sunlight were
in great contrast to the cool shadows of the dimly-lighted church.
Once outside, we again made the circuit of the outlying walls, where
birds sing and grasses grow from the ruined walls of the adobes.
Through gaps in them we passed from one enclosure to another, this
one roofless, that one nearly so, and a third so patched up as to
hold a few Indians who make it their home, and in tiny gardens
cultivate a few flowers or vegetables and prepare their food in basins
sunken in the firm earth. A few baskets are yet left in this
community, but of poor quality, the more valuable ones having been
long since gathered by collectors, or sold and gambled by the
Indians themselves. Many curious relics still exist, however, for those
who are willing to pay several times the value of each article.
Pala remained in much the same condition described above, its
Indians slowly decreasing in numbers, until the events occurred
described in the following chapters.
 CHAPTER VIII.

The Restoration of the Pala Chapel.

In the restoration of Pala chapel the Landmarks Club of Los Angeles,

incorporated "to conserve the Missions and other historic landmarks
of Southern California," under the energetic presidency of Charles F.
Lummis, did excellent work. November 20 to 21, 1901, the
supervising committee, consisting of architects Hunt and Benton and
the president, visited Pala to arrange for its immediate repair. The
following is a report of its condition at the time:
The old chapel was found in much better condition for salvage than
had been feared. The earthquake of two years ago—which was
particularly severe at this point—ruined the roof and cracked the
characteristic belfry, which stands apart. But thanks to repairs to the
roof made five or six years ago by the unassisted people, the adobe
walls of the chapel are in excellent preservation. Even the quaint old
Indian decorations have suffered almost nothing. The tile floor is in
better condition than at any of the other Missions, but hardly a
vestige of the adobe-pillared cloister remains. Tiles are falling into
the chapel through yawning gaps, and it is really dangerous to enter.
It will be necessary to re-roof the entire structure. The sound tiles
will be carefully stacked on the ground, the timbers removed, and a
solid roof-structure built, upon which the original tiles will be
replaced. The original construction will be followed; and round pine
logs will be procured from Mt. Palomar to replace those no longer
dependable. The cloisters will be rebuilt precisely as they were, and
invisible iron bands will be used to strengthen the campanile against
possible later earthquakes.
Then follows an interesting account of a small gathering, after the
committee had formulated its plans, which took place in the little
store. Here is Mr. Lummis's account of it:
The immediate valley contains about a dozen "American" families,
and about as many more Mexicans and Indians, and about 15 heads
of these families were present. After a brief statement of the
situation, the Paleños were asked if they would help. "I will give 10
days' work," said John A. Giddens, the first to respond. "Another
ten," said Luis Carillo. And so it went. There was not a man present
who did not promise assistance. The following additional
subscriptions were taken in ten minutes: Ami V. Golsh, 25 days'
work; Luis Soberano, 15 days; Isidoro Garcia, 10 days; Teofilo Peters
and Louis Salmons, 5 days each with team (equivalent to 10 days for
a man); Dolores Salazar, Eustaquio Lugo, Tomas Salazar, Ignacio
Valenzuela, 6 days each; Geo. Steiger and Francisco Ardillo, 5 days
each. These subscriptions amount to at least $1.75 a day each, so
the Pala contribution in work is full $217. Besides this Mr. Frank A.
Salmons subscribed $10; and other contributions are expected. It is
also fitting that the Club acknowledge gratefully the courtesies which
gave two days of Mr. Golsh's time to bringing the committee from
and back to Fallbrook, and the charming entertainment provided by
Mr. and Mrs. Salmons. The entire trip was heart-warming; and the
liberal spirit of this little settlement of American ranchers and Indians
and Mexicans surpasses all records in the Club's history. For that
matter, while Mr. Carnegie is better known, he has never yet done
anything so large in proportion.
In July, 1903, Out West, an account was given of the repairs
accomplished. The chapel, a building 144×27 feet, and rooms to its
right, 47×27 feet, were reroofed with brick tiles; the broken walls of
the entire front built up solidly and substantially to the roof level, the
ugly posts from the center of the chapel taken out and the trusses
strengthened by the addition of the tension members which the
original builders had failed to supply. This greatly improved the
appearance of the chapel.

A Pala Pottery Maker.

Two Palatingua Exiles, Father and Son.
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