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The Life and Voyages of Christopher Columbus_Volume 2, a non-fiction book by Washington Irving |
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Appendix - No. 28 |
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_ Appendix. No. XXVIII. Las Casas.
Antonio, the father of Bartholomew, went to Hispaniola with Columbus in 1493, and returned rich to Seville in 1498. [367] It has been stated by one of the biographers of Bartholomew Las Casas, that he accompanied Columbus in his third voyage in 1498, and returned with him in 1500. [368] This, however, is incorrect. He was, during that time, completing his education at Salamanca, where he was instructed in Latin, dialectics, logic, metaphysics, ethics, and physics, after the supposed method and system of Aristotle. While at the university, he had, as a servant, an Indian slave, given him by his father, who had received him from Columbus. When Isabella, in her transport of virtuous indignation, ordered the Indian slaves to be sent back to their country, this one was taken from Las Casas. The young man was aroused by the circumstance, and, on considering the nature of the case, became inflamed with a zeal in favor of the unhappy Indians, which never cooled throughout a long and active life. It was excited to tenfold fervor, when, at about the age of twenty-eight years, he accompanied the commander Ovando to Hispaniola in 1502, and was an eye-witness to many of the cruel scenes which took place under his administration. The whole of his future life, a space exceeding sixty years, was devoted to vindicating the cause, and endeavoring to meliorate the sufferings of the natives. As a missionary, he traversed the wilderness of the New World in various directions, seeking to convert and civilize them; as a protector and champion, he made several voyages to Spain, vindicated their wrongs before courts and monarchs, wrote volumes in their behalf, and exhibited a zeal, and constancy, and intrepidity worthy of an apostle. He died at the advanced age of ninety-two years, and was buried at Madrid, in the church of the Dominican convent of Atocha, of which fraternity he was a member. Attempts have been made to decry the consistency and question the real philanthropy of Las Casas, in consequence of one of the expedients to which he resorted to relieve the Indians from the cruel bondage imposed upon them. This occurred in 1517, when he arrived in Spain, on one of his missions, to obtain measures in their favor from the government. On his arrival in Spain, he found cardinal Ximenes, who had been left regent on the death of King Ferdinand, too ill to attend to his affairs. He repaired, therefore, to Valladolid, where he awaited the coming of the new monarch Charles, archduke of Austria, afterwards the emperor Charles V. He had strong opponents to encounter in various persons high in authority, who, holding estates and repartimientos in the colonies, were interested in the slavery of the Indians. Among these, and not the least animated, was the bishop Fonseca, president of the council of the Indies. At length the youthful sovereign arrived, accompanied by various Flemings of his court, particularly his grand chancellor, doctor Juan de Selvagio, a learned and upright man, whom he consulted on all affairs of administration and justice. Las Casas soon became intimate with the chancellor, and stood high in his esteem; but so much opposition arose on every side that he found his various propositions for the relief of the natives but little attended to. In his doubt and anxiety he had now recourse to an expedient which he considered as justified by the circumstances of the case. [369] The chancellor Selvagio and other Flemings who had accompanied the youthful sovereign had obtained from him, before quitting Flanders, licenses to import slaves from Africa to the colonies; a measure which had recently in 1516 been prohibited by a decree of cardinal Ximenes while acting as regent. The chancellor, who was a humane man, reconciled it to his conscience by a popular opinion that one negro could perform, without detriment to his health, the labor of several Indians, and that therefore it was a great saving of human suffering. So easy is it for interest to wrap itself up in plausible argument! He might, moreover, have thought the welfare of the Africans but little affected by the change. They were accustomed to slavery in their own country, and they were said to thrive in the New World. "The Africans," observes Herrera, "prospered so much in the island of Hispaniola, that it was the opinion unless a negro should happen to be hanged, he would never die; for as yet none had been known to perish from infirmity. Like oranges, they found their proper soil in Hispaniola, and it seemed ever more natural to them than their native Guinea." [370] Las Casas, finding all other means ineffectual, endeavored to turn these interested views of the grand chancellor to the benefit of the Indians. He proposed that the Spaniards, resident in the colonies, might be permitted to procure negroes for the labor of the farms and the mines, and other severe toils, which were above the strength and destructive of the lives of the natives. [371] He evidently considered the poor Africans as little better than mere animals; and he acted like others, on an arithmetical calculation of diminishing human misery, by substituting one strong man for three or four of feebler nature. He, moreover, esteemed the Indians as a nobler and more intellectual race of beings, and their preservation and welfare of higher importance to the general interests of humanity. It is this expedient of Las Casas which has drawn down severe censure upon his memory. He has been charged with gross inconsistency, and even with having originated this inhuman traffic in the New World. This last is a grievous charge; but historical facts and dates remove the original sin from his door, and prove that the practice existed in the colonies, and was authorized by royal decree, long before he took a part in the question. Las Casas did not go to the New World until 1502. By a royal ordinance passed in 1501, negro slaves were permitted to be taken there, provided they had been born among Christians. [372] By a letter written by Ovando, dated 1503, it appears that there were numbers in the island of Hispaniola at that time, and he entreats that none more might be permitted to be brought. In 1506 the Spanish government forbade the introduction of negro slaves from the Levant, or those brought up with the Moors; and stipulated that none should be taken to the colonies but those from Seville, who had been instructed in the Christian faith, that they might contribute to the conversion of the Indians. [373] In 1510, king Ferdinand, being informed of the physical weakness of the Indians, ordered fifty Africans to be sent from Seville to labor in the mines. [374] In 1511, he ordered that a great number should be procured from Guinea, and transported to Hispaniola, understanding that one negro could perform the work of four Indians. [375] In 1512 and '13 he signed further orders relative to the same subject. In 1516, Charles V granted licenses to the Flemings to import negroes to the colonies. It was not until the year 1517, that Las Casas gave his sanction of the traffic. It already existed, and he countenanced it solely with a view to having the hardy Africans substituted for the feeble Indians. It was advocated at the same time, and for the same reasons, by the Jeronimite friars, who were missionaries in the colonies. The motives of Las Casas were purely benevolent, though founded on erroneous notions of justice. He thought to permit evil that good might spring out of it; to choose between two existing abuses, and to eradicate the greater by resorting to the lesser. His reasoning, however fallacious it may be, was considered satisfactory and humane by some of the most learned and benevolent men of the age, among whom was the cardinal Adrian, afterwards elevated to the papal chair, and characterized by gentleness and humanity. The traffic was permitted; inquiries were made as to the number of slaves required, which was limited to four thousand, and the Flemings obtained a monopoly of the trade, which they afterwards farmed out to the Genoese. Dr. Eobertson, in noticing this affair, draws a contrast between the conduct of the cardinal Ximenes and that of Las Casas, strongly to the disadvantage of the latter. "The cardinal," he observes, "when solicited to encourage this commerce, peremptorily rejected the proposition, because he perceived the iniquity of reducing one race of men to slavery, when he was consulting about the means of restoring liberty to another; but Las Casas, from the inconsistency natural to men who hurry with headlong impetuosity towards a favorite point, was incapable of making this distinction. In the warmth of his zeal to save the Americans from the yoke, he pronounced it to be lawful and expedient to impose one still heavier on the Africans." [376] This distribution of praise and censure is not perfectly correct. Las Casas had no idea that he was imposing a heavier, nor so heavy, a yoke upon the Africans. The latter were considered more capable of labor, and less impatient of slavery. While the Indians sunk under their tasks, and perished by thousands in Hispaniola, the negroes, on the contrary, thrived there. Herrera, to whom Dr. Robertson refers as his authority, assigns a different motive, and one of mere finance, for the measures of cardinal Ximenes. He says that he ordered that no one should take negroes to the Indies, because, as the natives were decreasing, and it was known that one negro did more work than four of them, there would probably be a great demand for African slaves, and a tribute might be imposed upon the trade, from which would result profit to the royal treasury. [377] This measure was presently after carried into effect, though subsequent to the death of the cardinal, and licenses were granted by the sovereign for pecuniary considerations. Flechier, in his life of Ximenes, assigns another but a mere political motive for this prohibition. The cardinal, he says, objected to the importation of negroes into the colonies, as he feared they would corrupt the natives, and by confederacies with them render them formidable to government. De Marsolier, another biographer of Ximenes, gives equally politic reasons for this prohibition. He cites a letter written by the cardinal on the subject, in which he observed that he knew the nature of the negroes; they were a people capable, it was true, of great fatigue, but extremely prolific and enterprising; and that if they had time to multiply in America, they would infallibly revolt, and impose on the Spaniards the same chains which they had compelled them to wear. [378] These facts, while they take from the measure of the cardinal that credit for exclusive philanthropy which has been bestowed upon it, manifest the clear foresight of that able politician; whose predictions with respect to negro revolt have been so strikingly fulfilled in the island of Hispaniola. Cardinal Ximenes, in fact, though a wise and upright statesman, was not troubled with scruples of conscience on these questions of natural right; nor did he possess more toleration than his contemporaries towards savage and infidel nations. He was grand inquisitor of Spain, and was very efficient during the latter years of Ferdinand in making slaves of the refractory Moors of Granada. He authorized, by express instructions, expeditions to seize and enslave the Indians of the Caribbee islands, whom he termed only suited to labor, enemies of the Christians, and cannibals. Nor will it be considered a proof of gentle or tolerant policy, that he introduced the tribunal of the inquisition into the New World. These circumstances are cited not to cast reproach upon the character of cardinal Ximenes, but to show how incorrectly he has been extolled at the expense of Las Casas. Both of them must be judged in connection with the customs and opinions of the age in which they lived. Las Casas was the author of many works, but few of which have been printed. The most important is a general history of the Indies, from the discovery to the year 1520, in three volumes. It exists only in manuscript, but is the fountain from which Herrera, and most of the other historians of the New World, have drawn large supplies. The work, though prolix, is valuable, as the author was an eye-witness of many of the facts, had others from persons who were concerned in the transactions recorded, and possessed copious documents. It displays great erudition, though somewhat crudely and diffusely introduced. His history was commenced in 1527, at fifty-three years of age, and was finished in 1559, when eighty-five. As many things are set down from memory, there is occasional inaccuracy, but the whole bears the stamp of sincerity and truth. The author of the present work, having had access to this valuable manuscript, has made great use of it, drawing forth many curious facts hitherto neglected; but he has endeavored to consult it with caution and discrimination, collating it with other authorities, and omitting whatever appeared to be dictated by prejudice or over-heated zeal. Las Casas has been accused of high coloring and extravagant declamation in those passages which relate to the barbarities practised on the natives; nor is the charge entirely without foundation. The same zeal in the cause of the Indians is expressed in his writings that shone forth in his actions, always pure, often vehement, and occasionally unseasonable. Still, however, where he errs it is on a generous and righteous side. If one-tenth part of what he says he "witnessed with his own eyes" be true, and his veracity is above all doubt, he would have been wanting in the natural feelings of humanity had he not expressed himself in terms of indignation and abhorrence. In the course of his work, when Las Casas mentions the original papers lying before him, from which he drew many of his facts, it makes one lament that they should be lost to the world. Besides the journals and letters of Columbus, he says he had numbers of the letters of the Adelantado, Don Bartholomew, who wrote better than his brother, and whose writings must have been full of energy. Above all, he had the map formed from study and conjecture, by which Columbus sailed on his first voyage. What a precious document would this be for the world! These writings may still exist, neglected and forgotten among the rubbish of some convent in Spain. Little hope can be entertained of discovering them in the present state of degeneracy of the cloister. The monks of Atocha, in a recent conversation with one of the royal princes, betrayed an ignorance that this illustrious man was buried in their convent, nor can any of the fraternity point out his place of sepulture to the stranger. [379] The publication of this work of Las Casas has not been permitted in Spain, where every book must have the sanction of a censor before it is committed to the press. The horrible picture it exhibits of the cruelties inflicted on the Indians, would, it was imagined, excite an odium against their conquerors. Las Casas himself seems to have doubted the expediency of publishing it; for in 1560 he made a note with his own hand, which is preserved in the two first volumes of the original, mentioning that he left them in confidence to the college of the order of Predicators of St. Gregorio, in Valladolid, begging of its prelates that no secular person, nor even the collegians, should be permitted to read his history for the space of forty years; and that after that term it might be printed if consistent with the good of the Indies and of Spain. [380] For the foregoing reason the work has been cautiously used by Spanish historians, passing over in silence, or with brief notice, many passages of disgraceful import. This feeling is natural, if not commendable; for the world is not prompt to discriminate between individuals and the nation of whom they are but a part. The laws and regulations for the government of the newly-discovered countries, and the decisions of the council of the Indies on all contested points, though tinctured in some degree with the bigotry of the age, were distinguished for wisdom, justice, and humanity, and do honor to the Spanish nation. It was only in the abuse of them by individuals to whom the execution of the laws was intrusted, that these atrocities were committed. It should be remembered, also, that the same nation which gave birth to the sanguinary and rapacious adventurers who perpetrated these cruelties, gave birth likewise to the early missionaries, like Las Casas, who followed the sanguinary course of discovery, binding up the wounds inflicted by their countrymen; men who in a truly evangelical spirit braved all kinds of perils and hardships, and even death itself, not through a prospect of temporal gain or glory, but through a desire to meliorate the condition and save the souls of barbarous and suffering nations. The dauntless enterprises and fearful peregrinations of many of these virtuous men, if properly appreciated, would be found to vie in romantic daring with the heroic achievements of chivalry, with motives of a purer and far more exalted nature. _ |
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