Bartholomew de Las Casas; his life, apostolate, and writings. Francis Augustus MacNutt

Bartholomew de Las Casas; his life, apostolate, and writings - Francis Augustus MacNutt


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writing, and the letters the Spaniards sent to one another excited the greatest awe amongst them. So great had the influence of Las Casas amongst them become, that he had only to send any piece of paper fastened to the end of a stick, carried by a messenger who had been instructed to say what he wanted, for his orders to be scrupulously obeyed; without the paper, the verbal message was shorn of its authority, with the paper it commanded entire obedience. To forestall excesses on the part of the soldiers, Las Casas hit upon the device of sending a messenger ahead, carrying one of these papers, to tell the Indians that the expedition was approaching and that he desired them to have provisions ready and to vacate one part of their village which [pg 47] the Spaniards might occupy. The messenger announced these dispositions, which must be obeyed under pain of the Behique's displeasure, and the Spaniards, on their arrival, invariably found everything prepared for them and free quarters in which to lodge. Narvaez agreed to give strict orders to his men to keep to their own part of the village, and any one who violated this command or sought to mix with the Indians was punished.

      At a village called Caonao, one of the characteristic pieces of inexplicable cruelty, that so frequently occurred, took place. Before reaching that town, the expedition had stopped to eat in a dry river bed (barranca), where there was a quantity of soapstone on which the men sharpened their weapons. Upon entering the town and before taking possession of their quarters, they found some two thousand Indians peaceably squatting about the square, after their fashion, curious to see them and observe the movements of the wonderful horses at which they never tired of looking. While the provisions which the Indians had got ready were being distributed, somebody—it was never discovered who—without cause or rhyme or reason suddenly ran amok, drew his sword, and began slashing right and left amongst the defenceless natives, and, as though crazed, the other soldiers fell to work in the same fashion, so that, before one half the Indians realised what was happening, the place was piled with dead and wounded. Narvaez looked on unmoved, but Las Casas, who was not in the square when the massacre began, hearing what was afoot, rushed [pg 48] thither in rage and despair to stop the slaughter. “What do you think of what our Spaniards have done?” Narvaez coolly asked him, and the priest in a fury replied: “To the devil with you and your Spaniards.” He finally succeeded in arresting the butchery, not forgetting, in the midst of all, to administer baptism to the dying. His indignation on this occasion burst all bounds and, from his own description, it may be inferred that his language towards his countrymen was not in strict conformity with sacerdotal usage. No sufficient explanation of this lamentable occurrence has ever been given, but Las Casas says that if the man who began the massacre was the one he suspected, he later met a dreadful death. It has been alleged that a soldier mistook some movement of the crowd in pressing forward to see the horses, for a beginning of hostilities, and, as there had been a surprise practised on Narvaez's men a short time before in Bayamo, the man was seized with a sudden panic of fear that the little force of one hundred men was about to be attacked and overcome by mere force of numbers while off their guard, lost his head, and began to use his sword; the others, seeing their comrade fighting, rushed into the melee and before reason could get the upper hand, the mischief was done. The natural consequence of this unprovoked massacre was a general flight of the Indians from their towns, all who could, taking refuge in the neighbouring islands.

      The Spanish camp was established near Caonao and one day shortly after the massacre an old [pg 49] Indian servant of Las Casas, called Camacho, came to him to say that a young man about twenty-five years old and his younger brother had returned and begged to be admitted as servants into his household. This young Indian was baptised under the name of Adrianico and served as interpreter and intermediary to induce the other Indians to return to their villages, so that little by little some degree of peace and tranquillity was established throughout the province. The Governor quickly discovered that the simplest means of securing obedience was to send a messenger bearing any bit of paper on a stick, to say in the name of Las Casas whatever was to be done, and this became the means usually employed to maintain order. Thousands of the natives were instructed and baptised during this expedition. It was at this time that news was received of the existence of several Spanish prisoners held by a cacique, in the province of Havana, some hundred leagues distant, and Las Casas sent his habitual Indian messenger carrying the sacred paper to tell that cacique that the paper meant he was to send those prisoners at once, under pain of the Behique's severest displeasure. After the departure of this messenger, the Spaniards struck their camp and went on to a place called Carahale, which Las Casas named Casaharta on account of the abundance of excellent provisions they received there; these seem to have consisted principally of parrots, of which the Spaniards consumed no less than 10,000 beautifully plumaged birds in the brief period of fifteen days they stopped there. Indeed, [pg 50] the amount the Spaniards ate amazed the frugal natives, for it took more to feed a soldier for one day than an Indian family required in a month, At this place there arrived one day a canoe, in which were two Spanish women, in the costume of Mother Eve, one of them about forty years old and the other eighteen. They were the prisoners sent back from Havana by the cacique who had meanwhile received the magic paper ordering their release. They described the slaughter of some Spaniards upon their arrival at the port which, since that time, has consequently been called Matanzas; several had managed to defend themselves but had afterwards been hanged by a cacique on a ceiba tree, leaving only the two women, whose lives were spared. This news so irritated Narvaez that he ordered eighteen caciques who had come in response to Las Casas's papers, bringing food for the Spaniards, to be put in chains, and but for the priest's threat that he would have him severely punished by Velasquez, and even report the case to the King, he would have hanged them. Las Casas, by his vigorous and menacing attitude, secured the immediate release of all the caciques but one, who was kept a prisoner until Diego Velasquez joined the expedition and released him. 25

      At another village, a Spaniard, also a survivor of the Matanzas massacre, was brought forward and delivered to the Spaniards by the cacique, who declared he loved him and had treated him as his own son. Great rejoicing celebrated the finding of this [pg 51] man, and both Las Casas and Narvaez embraced the cacique with fervour. The Spaniard had nearly forgotten his mother-tongue and was in all respects so entirely like the Indians in his manners and ways that every one laughed a good deal at him. Little by little he recovered the use of his Spanish and was able to give much information concerning the country.

      Upon the arrival of Diego Velasquez, whose bride had died very shortly after her marriage, a town was founded on the banks of a large river, called by the Indians the Arimao, where very rich gold-mines were discovered. In this newly founded town of Xagua, as it was named, Las Casas received a valuable repartimiento of land and Indians in recognition of the services he had rendered during the expeditions, for, though he was the enemy of all cruel treatment and the protector of the natives against his callous-hearted countrymen, his conscience on the subject of repartimientos was not yet fully awakened.

      During his residence in the island of Hispaniola, Las Casas had been close friends with a man named Renteria, whom he describes as a most virtuous, prudent, charitable, and devout Christian, given entirely to the things of God and religion and little versed in the things of this world, to which he paid small attention; he was so open-handed by instinct that his generosity was almost the vice of carelessness rather than a virtue. He was pure and humble in his life and was a man of some learning, devoted to the study of the Scriptures and commentaries to the Latin tongue, and was a skilful penman. [pg 52] Pedro de la Renteria, to whom Diego Velasquez had given the office of alcalde in the island of Cuba was a Biscayan, son of a native of Guipuzcoa, and such was the intimacy between him and Las Casas in Hispaniola that they shared their possessions in common, though in the management of their affairs, it was the latter who took the direction entirely, as being the more capable and practical of the two. 26

      Upon Pedro de la Renteria, the Governor conferred a repartimiento of lands and Indians adjoining the one given to Las Casas and the two had their business interests in common. Las Casas owns, with compunction, that he became so absorbed at that time in developing his new estates and working his mines that what should have been his principal care, the instruction of the Indians, fell into the second place, though despite his temporary blindness to his higher duties, he protests that, as far as their temporal wants were concerned, he was humane and kind, both from his naturally benevolent instincts and from his understanding of the law of God. This we may easily believe to be the case and, though


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