Bartolome de las Casas

Introduction: Bartolome de las Casas (1474-1566) was a Dominican friar, a bishop in the New World, and the Spanish government's unofficial "Protector of the Indians." Born in Seville, Spain, Las Casas witnessed Columbus's triumphant return from his first voyage. In 1498 Las Casas was presented with an Indian for use as a personal servant, and he was entranced by the simplicity and gentle nature of the Native Americans; he thereupon decided to devote his life to their salvation.

Arriving in the New World in 1502, Las Casas set about his mission, preaching among the Indians and baptizing those that he converted. He was appalled by the harsh treatment some Spaniards meted out to these innocent people. He returned to Spain in 1515 and launched a vigorous campaign to ensure the Indians' protection. The Apologetic History (1566) was a reflection of Las Casas's belief in the inherent goodness of the Native Americans, and of his conviction that all of humanity were God’s children

. . . These Indian peoples surpassed the Greeks and Romans in selecting for their gods, not sinful and criminal men noted for their great baseness, but virtuous ones—to the extent that virtue exists among people who lack the knowledge of the true God that is gained by faith.... The following argument can be formed for the proof of the above: The Indian nations seem to show them selves to be or to have been of better rational judgment and more prudent and upright in what they considered God to be. For nations which have reached the knowledge that there is a God hold in common the natural concept that God is the best of all things that can be imagined. Therefore the nation which has elected virtuous men as God or gods, though it might have erred in not selecting the true God, has a better concept and estimation of God and more natural purity than one which has selected and accepted for God or gods men known to be sinful and criminal. The latter was the case of the Greek and Roman states, which the former is that of all these Indian nations.... It seems probable that none of these Indian peoples will be more difficult of conversion than the ancient idolaters. First, because, as we have proved and are still proving, all these peoples are of good reason. Second, because they show less duplicity and more simplicity of heart than others. Third, because they are in their natural persons better adjusted, as has been proved above—a quality characteristic of men who may more easily be persuaded of the truth. Fourth, because an infinite number in their midst have already been converted (although some with certain difficulty, namely, those who worshiped many gods; for it is not possible except by a great miracle for a religion so aged, mellowed and time-honored to be abandoned suddenly, in a short time or with ease—as proven by all of the world's past and ancient idolaters)....

. . . Let us compare [the ancients] with the people of the realms of Peru as concerns women, marriage and chastity. The [Peruvian] kings honored and favored marriages with their presence and performed them themselves or through their proconsuls and delegates. They themselves exhorted the newlyweds to live happily, and in this these people were superior to all nations. They were certainly superior to the Assyrians and Babylonians, . . . even to our own Spaniards of Cantabria, . . . more especially to the renowned isle of England ... and to many others.... To whom were they not superior in the election and succession of kings and those who were to govern the country? They always chose the wisest, most virtuous and most worthy of ruling, those who had subordinated all natural and sensual affection and were free and clean of repugnant ambition and all private interest.

They were likewise more than moderate in exacting tribute of vassals and, so that the people should not be molested, in levying the costs of war. Their industries existed so that nations might communicate among each other and all live in peace. They had a frequent and meticulous census of all deaths and births and of the exact number of people in all estates of the realms. All persons had professions, and each one busied himself and worked to gain his necessary livelihood. They possessed abundant deposits of pro visions which met all the necessities of their warriors, reduced the burden and trouble for the subjects and were distributed in the lean years.... Who of the peoples and kings of the world ever kept the men of their armies under such discipline that they would not dare to touch even a single fruit hanging over the road from a tree behind a wall? Not the Greeks, nor Alexander, nor the Romans, nor even our own Christian monarchs. Has anyone read of soldiers who, no matter where they were marching when not in battle, were as well commanded, trained, sober and orderly as good friars in a procession? They established order and laws for the obedience which vassals must show toward their immediate lords and for reverence between each other, the humble to the humble and the mighty to the mighty. The rearing of children, in which parents inculcate the obedience and faithfulness owed to superiors—where is it surpassed? . . . Has anyone read of any prince in the world among the ancient unbelievers of the past or subsequently among Christians, excepting St. Louis of France, who so attentively assisted and provided for the poor among his vassals—those not only of his own village or city but of all his large and extensive realms? They issued public edicts and personal commands to all nobles and provincial governors, of whom there were many, that all poor, widows and orphans in each province should be provided for from their own royal rents and riches, and that alms should be given according to the need, poverty and desert of each per son. Where and among what people or nation was there a prince endowed with such piety and beneficence that he never dined unless three or four poor people ate from his plate and at his table? . . . Then, there is that miracle—such it may be called for being the most remarkable, singular and skilful construction of its kind, I believe, in the world—of the two highways . . . across the mountains and along the coast. The finer and more admirable of these extends for a least six and perhaps eight hundred leagues and is said to reach the provinces of Chile.... In Spain and Italy I have seen portions of the highway said to have been built by the Romans from Spain to Italy, but it is quite crude in comparison with the one built by these peoples....

Thus it remains stated, demonstrated and openly concluded . . . throughout this book that all these peoples of the Indies possessed—as far as is possible through natural and human means and without the light of faith—nations, towns, villages and cities, most fully and abundantly provided for. With a few exceptions in varying degrees they lacked nothing, and some were endowed in full perfection for political and social life and for attaining and enjoying that civic happiness which in this world any good, rational, well provided and happy republic wishes to have and enjoy; for all are by nature of very subtle, lively, clear and most capable understanding. This they received (after the will of God, Who wished to create them in this way) from the favorable influence of the heavens, the gentle attributes of the regions which God gave them to inhabit, the clement and soft weather; from the composition of their limbs and internal and external sensory organs; from the quality and sobriety of their diet; from the fine disposition and healthfulness of the lands, towns and local winds; from their temperance and moderation in food and drink; from the tranquility, calmness and quiescence of their sensual desires; from their lack of concern and worry over the worldly matters that stir the passions of the soul, these being joy, love, wrath, grief and the rest; and also, a posteriori from the works they accomplished and the effects of these. From all these causes, universal and superior, particular and inferior, natural and accidental, it followed, first by nature and then by their industry and experience, that they were endowed with the three types of prudence: the monastic, by which man knows how to rule himself; the economic, which teaches him to rule his house; and the political, which sets forth and ordains the rule of his cities. As for the divisions of this last type (which presupposes the first two types of prudence to be perfect) into workers, artisans, warriors, rich men, religion (temples, priests and sacrifices), judges and magistrates, governors, customs and into everything which concerns acts of understanding and will, . . . they were equal to many nations of the world outstanding and famous for being politic and reasonable.... We have, then, but slight occasion to be suprised at defects and uncouth and immoderate customs which we might find among our Indian peoples and to disparage them for these; for many and perhaps all other peoples of the world have been much more perverse, irrational and corrupted by depravity, and in their governments and in many virtues and moral qualities much less temperate and orderly. Our own forbears were much worse, as revealed in irrationality and confused government and in vices and brutish customs throughout the length and breadth of this our Spain, which has been shown in many places above. Let us, then, finish this book and give immense thanks to God for having given us enough life, strength and help to see it finished.