[11] H. E. BOLTON, "The Spanish Borderlands and the Mission as a Frontier Institution," _American Historical Review_ (Santa Fe, 1917), vol. 23, pp. 42-61, indicates that this policy was developed after 1765 by Charles III of Spain in an attempt to reorganize the administration of his vast colonial empire. [12] AASF, Patentes, book lxxiii, box 6. [13] "The Penitentes of the Southwest" (unpublished Ph. D. dissertation, Yale University, 1935). [14] CHAVEZ, _Archives_, p. 3 (ftn.). [15] FRAY FRANCISCO ATANASIO DOMÍNGUEZ, _The Missions of New Mexico, 1776_, transl. and annot. Eleanor B. Adams and Fray Angelico Chavez (Albuquerque: University of New Mexico Press, 1956), p. 124. [16] DOMÍNGUEZ, ms., from Biblioteca Nacional de Méjico, leg. 10, no. 46, p. 300. [17] Ibid., no. 43, p. 321. [18] CHAVEZ, "Penitentes," p. 100. _The History of Abiquiú_ About three generations before the first _morada_ was built at Abiquiú, the conditions of settlement mentioned earlier and subsequent historical events resulted in an environment conducive to the development of _penitente_ activity. Shortly after 1740, civil authorities in Santa Fe attempted to settle colonists along the Chama River in order to create a buffer zone between marauding Indians to the northwest and Spanish and Pueblo villages on the Rio Grande (Figure 1). This constant threat of annihilation produced self-reliant and independent-minded settlers. [Illustration: FIGURE 1. Mid-19th-century New Mexico, showing pertinent geographical features, Indian pueblos (indicated by solid triangles), and Spanish villages cited in text.] Unorthodoxy appeared early in the religious history of Abiquiú. By 1744, settlers had installed Santa Rosa de Lima as their patroness in a little riverside plaza near modern Abiquiú. After a decade, several colonists from Santa Rosa were moved to the hilltop plaza of Abiquiú, where the mission of Santo Tomás Apostol had been established. In his 1776 visit to Abiquiú, Domínguez noted, however, a continuing allegiance to the earlier patroness: "... settlers use the name of Santa Rosa, as the lost mission was called in the old days. Therefore, they celebrate the feast of this female saint [August 30th] and not of that masculine saint [St. Thomas the Apostle, December 21]."[19] Loyalty to Saint Rose survived this official protest, and village festivals have persisted in honoring Santa Rosa to this day. It is, therefore, not surprising to find her image in the earlier east _morada_ of Abiquiú.