Part 48 (1/2)
[Footnote 3: ”Es general el vicio del amancebamiento con Indias, i algunos tienen cantidad dellas como en serrallo.” Ibid., Ms.]
But the dominant pa.s.sion of the Spaniard was the l.u.s.t of gold.
For this he shrunk from no toil himself, and was merciless in his exactions of labor from his Indian slave. Unfortunately, Peru abounded in mines which too well repaid this labor; and human life was the item of least account in the estimate of the Conquerors. Under his Incas, the Peruvian was never suffered to be idle; but the task imposed on him was always proportioned to his strength. He had his seasons of rest and refreshment, and was well protected against the inclemency of the weather. Every care was shown for his personal safety. But the Spaniards, while they taxed the strength of the native to the utmost, deprived him of the means of repairing it, when exhausted. They suffered the provident arrangements of the Incas to fall into decay. The granaries were emptied; the flocks were wasted in riotous living.
They were slaughtered to gratify a mere epicurean whim, and many a llama was destroyed solely for the sake of the brains, - a dainty morsel, much coveted by the Spaniards. *4 So reckless was the spirit of destruction after the Conquest, says Ondegardo, the wise governor of Cuzco, that in four years more of these animals perished than in four hundred, in the times of the Incas. *5 The flocks, once so numerous over the broad table-lands, were now thinned to a scanty number, that sought shelter in the fastnesses of the Andes. The poor Indian, without food, without the warm fleece which furnished him a defence against the cold, now wandered half-starved and naked over the plateau. Even those who had aided the Spaniards in the conquest fared no better; and many an Inca n.o.ble roamed a mendicant over the lands where he once held rule, and if driven, perchance, by his necessities, to purloin something from the superfluity of his conquerors, he expiated it by a miserable death. *6 [Footnote 4: ”Muchos Espanoles han muerto i matan increible cantidad de ovejas por comer solo los sesos, hacer pasteles del tuetano i candelas de la grasa. De ai hambre general.” Ibid., Ms.]
[Footnote 5: ”Se puede afirmar que hicieron mas dano los Espanoles en solos quatro anos que el Inga en quatrocientos.”
Ondegardo, Rel. Seg., Ms.]
[Footnote 6: ”Ahora no tienen que comer ni donde sembrar, i asi van a hurtallo como solian, delito por que han aorcado a muchos.”
Rel. del Provisor Morales, Ms.
This, and some of the preceding citations, as the reader will see, have been taken from the Ms. of the Bachelor Luis de Morales, who lived eighteen or twenty years in Cuzco; and, in 1541, about the time of Vaca de Castro's coming to Peru, prepared a Memorial for the government, embracing a hundred and nine chapters. It treats of the condition of the country, and the remedies which suggested themselves to the benevolent mind of its author. The emperor's notes on the margin show that it received attention at court. There is no reason, as far as I am aware, to distrust the testimony of the writer, and Munoz has made some sensible extracts from it for his inestimable collection.]
It is true, there were good men, missionaries, faithful to their calling, who wrought hard in the spiritual conversion of the native, and who, touched by his misfortunes, would gladly have interposed their arm to s.h.i.+eld him from his oppressors. *7 But too often the ecclesiastic became infected by the general spirit of licentiousness; and the religious fraternities, who led a life of easy indulgence on the lands cultivated by their Indian slaves, were apt to think less of the salvation of their souls than of profiting by the labor of their bodies. *8
[Footnote 7: Father Naharro notices twelve missionaries, some of his own order, whose zealous labors and miracles for the conversion of the Indians he deems worthy of comparison with those of the twelve Apostles of Christianity. It is a pity that history, while it has commemorated the names of so many persecutors of the poor heathen, should have omitted those of their benefactors.
”Tomo su divina Magestad por instrumento 12 solos religiosos pobres, descalzos i desconocidos, 5 del orden de la Merced, 4 de Predicadores, i 3 de San Francisco, obraron lo mismo que los 12 apostolos en la conversion de todo el universo mundo.” Naharro, Relacion Sumaria, Ms.]
[Footnote 8: ”Todos los conventos de Dominicos i Mercenarios tienen repartimientos. Ninguno dellos ha dotrinado ni convertido un Indio. Procuran sacar dellos quanto pueden, trabajarles en grangerias; con esto i con otras limosnas enriquecen. Mal egemplo. Ademas convendra no pasen frailes sino precediendo diligente examen de vida i dotrina.” (Relacion de las cosas que S. M. deve proveer para los reynos del Peru, embiada desde los Reyes a la Corte por el Licenciado Martel Santoyo, de quien va firmada en principios de 1542, Ms.) This statement of the licentiate shows a different side of the picture from that above quoted from Father Naharro. Yet they are not irreconcilable.
Human nature has both its lights and its shadows.]
Yet still there were not wanting good and wise men in the colonies, who, from time to time, raised the voice of remonstrance against these abuses, and who carried their complaints to the foot of the throne. To the credit of the government, it must also be confessed, that it was solicitous to obtain such information as it could, both from its own officers, and from commissioners deputed expressly for the purpose, whose voluminous communications throw a flood of light on the internal condition of the country, and furnish the best materials for the historian. *9 But it was found much easier to get this information than to profit by it.
[Footnote 9: I have several of these Memorials or Relaciones, as they are called, in my possession, drawn up by residents in answer to queries propounded by government. These queries, while their great object is to ascertain the nature of existing abuses, and to invite the suggestion of remedies, are often directed to the laws and usages of the ancient Incas. The responses, therefore, are of great value to the historical inquirer. The most important of these doc.u.ments in my possession is that by Ondegardo, governor of Cuzco, covering near four hundred folio pages, once forming part of Lord Kingsborough's valuable collection. It is impossible to peruse those elaborate and conscientious reports without a deep conviction of the pains taken by the Crown to ascertain the nature of the abuses in the domestic government of the colonies, and their honest purpose to amend them. Unfortunately, in this laudable purpose they were not often seconded by the colonist themselves.]
In 1541, Charles the Fifth, who had been much occupied by the affairs of Germany, revisited his ancestral dominions, where his attention was imperatively called to the state of the colonies.
Several memorials in relation to it were laid before him; but no one pressed the matter so strongly on the royal conscience as Las Casas, afterwards Bishop of Chiapa. This good ecclesiastic, whose long life had been devoted to those benevolent labors which gained him the honorable t.i.tle of Protector of the Indians, had just completed his celebrated treatise on the Destruction of the Indies, the most remarkable record, probably, to be found, of human wickedness, but which, unfortunately, loses much of its effect from the credulity of the writer, and his obvious tendency to exaggerate.
In 1542, Las Casas placed his ma.n.u.script in the hands of his royal master. That same year, a council was called at Valladolid, composed chiefly of jurists and theologians, to devise a system of laws for the regulation of the American colonies.
Las Casas appeared before this body, and made an elaborate argument, of which a part only has been given to the public. He there a.s.sumes, as a fundamental proposition, that the Indians were by the law of nature free; that, as va.s.sals of the Crown, they had a right to its protection, and should be declared free from that time, without exception and for ever. *10 He sustains this proposition by a great variety of arguments, comprehending the substance of most that has been since urged in the same cause by the friends of humanity. He touches on the ground of expediency, showing, that, without the interference of government, the Indian race must be gradually exterminated by the systematic oppression of the Spaniards. In conclusion, he maintains, that, if the Indians, as it was pretended, would not labor unless compelled, the white man would still find it for his interest to cultivate the soil; and that if he should not be able to do so, that circ.u.mstance would give him no right over the Indian, since G.o.d does not allow evil that good may come of it.
*11 - This lofty morality, it will be remembered, was from the lips of a Dominican, in the sixteenth century, one of the order that founded the Inquisition, and in the very country where the fiery tribunal was then in most active operation! *12
[Footnote 10: The perpetual emanc.i.p.ation of the Indians is urged in the most emphatic manner by another bishop, also a Dominican, but bearing certainly very little resemblance to Las Casas. Fray Valverde makes this one of the prominent topics in a communication, already cited, to the government, the general scope of which must be admitted to do more credit to his humanity than some of the pa.s.sages recorded of him in history. - ”A V. M.
representaran alla los conquistadores muchos servicios, dandolos por causa para que los dexen servir de los indios como de esclavos: V. M. se los tiene mui bien pagados en los provechos que han avido desta tierra, y no los ha de pagar con hazer a sus vasallos esclavos.” Carta de Valverde al Emperador, Ms.]
[Footnote 11: ”La loi de Dieu detend de faire le mal pour qu'il en resulte du bien.” Oeuvres de Las Casas, eveque de Chiapa, trad. par Llorente, (Paris, 1822,) tom. l. p. 251.]
[Footnote 12: It is a curious coincidence, that this argument of Las Casas should have been first published - in a translated form, indeed - by a secretary of the Inquisition, Llorente. The original still remains in Ms. It is singular that these volumes, containing the views of this great philanthropist on topics of such interest to humanity, should not have been more freely consulted, or at least cited, by those who have since trod in his footsteps. They are an a.r.s.enal from which many a serviceable weapon for the good cause might be borrowed.]
The arguments of Las Casas encountered all the opposition naturally to be expected from indifference, selfishness, and bigotry. They were also resisted by some persons of just and benevolent views in his audience, who, while they admitted the general correctness of his reasoning, and felt deep sympathy for the wrongs of the natives, yet doubted whether his scheme of reform was not fraught with greater evils than those it was intended to correct. For Las Casas was the uncompromising friend of freedom. He intrenched himself strongly on the ground of natural right; and, like some of the reformers of our own day, disdained to calculate the consequences of carrying out the principle to its full and unqualified extent. His earnest eloquence, instinct with the generous love of humanity, and fortified by a host of facts, which it was not easy to a.s.sail, prevailed over his auditors. The result of their deliberations was a code of ordinances, which, however, far from being limited to the wants of the natives, had particular reference to the European population, and the distractions of the country. It was of general application to all the American colonies. It will be necessary here only to point out some of the provisions having immediate reference to Peru.
The Indians were declared true and loyal va.s.sals of the Crown, and their freedom as such was fully recognized. Yet, to maintain inviolate the guaranty of the government to the Conquerors, it was decided, that those lawfully possessed of slaves might still retain them; but, at the death of the present proprietors, they were to revert to the Crown.
It was provided, however, that slaves, in any event, should be forfeited by all those who had shown themselves unworthy to hold them by neglect or ill-usage; by all public functionaries, or such as had held offices under the government; by ecclesiastics and religious corporations; and lastly, - a sweeping clause, - by all who had taken a criminal part in the feuds of Almagro and Pizarro.
It was further ordered, that the Indians should be moderately taxed; that they should not be compelled to labor where they did not choose, and that where, from particular circ.u.mstances, this was made necessary, they should receive a fair compensation. It was also decreed, that, as the repartimientos of land were often excessive, they should in such cases be reduced; and that, where proprietors had been guilty of a notorious abuse of their slaves, their estates should be forfeited altogether.
As Peru had always shown a spirit of insubordination, which required a more vigorous interposition of authority than was necessary in the other colonies, it was resolved to send a viceroy to that country, who should display a state, and be armed with powers, that might make him a more fitting representative of the sovereign. He was to be accompanied by a Royal Audience, consisting of four judges, with extensive powers of jurisdiction, both criminal and civil, who, besides a court of justice, should const.i.tute a sort of council to advise with and aid the viceroy.
The Audience of Panama was to be dissolved, and the new tribunal, with the vice-king's court, was to be established at Los Reyes, or Lima, as it now began to be called, - henceforth the metropolis of the Spanish empire on the Pacific. *13
[Footnote 13: The provisions of this celebrated code are to be found, with more or less - generally less - accuracy, in the various contemporary writers. Herrera gives them in extenso.