To my beloved wife, Margaret Van Cortlandt Ogden this volume is affectionately dedicated

Preface

The controversies of which Bartholomew de Las Casas was, for more than half a century, the central figure no longer move us, for slavery, as a system, is dead and the claim of one race or of men to hold property rights in the flesh and blood of another finds no defenders. We may study the events of his tempestuous life with serene temper, solely for the important light on the history of human progress.

It is sought in the present work to assign to the noblest Spaniard who ever landed in the western world, his true place among those great spirits who have defended and advanced the cause of just liberty, and, at the same time, to depict the conditions under which the curse of slavery was first introduced to North America. It in no degree lessens the glory of Las Casas to insist upon the historical fact that he was neither the first Spaniard to defend the liberty of the American Indians, nor was he alone in sustaining the struggle, to which the best years of a life that all but spanned a century were exclusively dedicated.

Born in an age of both civil and religious despotism, his voice was incessantly raised in vindication of the inherent and inalienable right of every human [pg vi] being to the enjoyment of liberty. He was preeminently a man of action to whom nothing human was foreign, and whose gift of universal sympathy co-existed with an uncommon practical ability to devise corrective reforms that commanded the attention and won the approval of the foremost statesmen and moralists of his time. True, he also had a vision of Utopia, and his flights of imaginative altruism frequently elevated him so far above the realities of this world, that the incorrigible frailties of human nature seemed to vanish from his calculations, but when the rude awakening came, he neither forsook the fight nor failed to profit by the bitter lesson.

When his dream of an ideal colony, peopled by perfect Christians labouring for the conversion of model Indians, adorned with primitive virtues, was dispelled, he girded his loins to meet his enemies with undiminished courage, on the battle-ground they themselves had selected. His moral triumph was complete, and he issued from every encounter victorious. The fruits of his victories were not always immediate or satisfying, nor did he live to see the practical application of all his principles, yet the figure of this devoted champion of freedom stands on a pedestal of enduring fame, of which the foundations rest on the eternal homage of all lovers of justice and liberty, and it is the figure of a victor, who served God and loved his fellow-men.

It will be seen in the following narrative, that monks of the Order of St. Dominic were the first to defend the liberty of the Indian and his moral [pg vii] dignity as a reasonable being, endowed with free will and understanding. Associated in the popular conception with the foundation and extension of the Inquisition, the Dominicans may appear in a somewhat unfamiliar guise as torch-bearers of freedom in the vanguard of Spanish colonial expansion in America, but such was the fact. History has made but scant and infrequent mention of these first obscure heroes, who faced obloquy and even risked starvation in the midst of irate colonists, whose avarice and brutality they fearlessly rebuked in the name of religion and humanity: they sank, after lives of self-immolation, into nameless graves, sometimes falling victims to the blind violence of the very Indians whose cause they championed—protomartyrs of liberty in the new world.

The conditions under which Las Casas and his co-workers laboured were discouragingly adverse. The mailed conquerors and eager treasure-seekers who followed in the wake of Columbus were consumed by two ruthless passions—avarice and ambition.

Avarice and ambition alone, however, do not adequately explain their undertakings, and we find among them a fierce zeal for Christian propaganda strikingly disproportionate to their fitness to expound the doctrines or illustrate the virtues of the Christian religion. They seem to have frequently compounded for their sins of sensuality and their deeds of blood by championing the unity and purity of the faith—two things that were held to be of paramount importance, especially in Spain, where [pg viii] to be outside formal communion with the Church was to be either a Jew or a Mahometan, or in other words, an enemy of God.

Perverted as their conception of the true spirit of Christian propaganda may appear to us, it may not be doubted that many of these men were animated by honest missionary zeal and actually thought their singular methods would procure the conversion of the Indians. On the other hand, few of those who left Spain, animated by high motives, resisted the prevalent seductions of avarice and ambition, amidst conditions so singularly favourable to their gratification, and we find Las Casas denouncing, as ridiculous and hypocritical, the pretensions to solicitude for the spread of religion, under cover of which the colonists sought to obtain royal sanction for the systems of slavery and serfage they had inaugurated.

The essential differences observable in the Spanish and English colonies in America are traceable to the directly contrary systems of government prevailing at that time in the mother countries. All nations of Aryan stock possessed certain fundamental features of government, inherited from a common origin. Climatic and geographical conditions operated with divers other influences to produce race