Chapter 21

MEXICAN SYNOD

At dawn Las Casas entered the city unnoticed and reached his cathedral, from whence he sent Father Nicola Galiano, one of the clergy, to notify the Council of his arrival and that he was awaiting them. The Bishop’s arrival, did in reality, cause a greater disturbance than the earthquake. The members of the Council debated as to what was now to be done; the Bishop was in the city and in his cathedral, despite their efforts to exclude him. Finally it was decided to go in a body to the church, where they seated themselves as though for a sermon. When the Bishop entered from the sacristy to speak to them, no one rose or showed any of the customary marks of respect. The notary immediately read the “requirement” it had been their intention to present before Las Casas was admitted to the city, omitting however the passages which denied his authority.

Las Casas replied to this with great benevolence, saying that as he was ready even to shed his blood for them, he had no intention of interfering with their properties except in so far as was necessary to prevent sin against God and their neighbour: he exhorted them to consider matters calmly and not to allow themselves to be carried away by irreflection. His manner, as well as the sense of this speech, were surprisingly conciliatory, but one of the council, less impressed by the persuasive eloquence of the Bishop, observed from his place that as Las Casas was but a private individual, he had presumed too far in summoning such an important body as the council, composed of the most illustrious gentlemen of the colony, to come to meet him, instead of going himself to them. The Bishop, with much dignity, answered; “Look you, sir,—and all of you in whose name he has spoken,—when I wish to ask anything from your estates, I will go to your houses to speak with you; but when I have to speak with you concerning God’s service and what touches your souls and consciences, it is for me to send and call you to come to wherever I may be, and it is for you to come trooping to me, if you are Christians.” Nobody ventured to reply to this rebuke and the Bishop, rising immediately withdrew, towards the sacristy. Then the notary of the council approached him respectfully, saying that he had a petition to present on behalf of the townspeople, which there was no need to read as it merely asked that they should be treated as a Christian people and have confessors appointed to grant them absolution. The Bishop assented, but as he named the Canon Juan Perera and the Dominicans, who all notoriously shared his views on the question in dispute, the council demurred, saying that they were unacceptable. The Bishop therefore named a priest from Guatemala and a Mercedarian friar, whose sentiments he knew to be in harmony with his own, though they had taken no part in the controversies and hence their opinion had never been publicly manifested. Both were men of exemplary piety and zeal in their ministry. Even Fray Vicente Ferrer, who accompanied the Bishop, was unaware of the real sympathies of the two confessors, and fearing his superior was unwittingly making a blunder, he tugged at his vestments saying: “Let your lordship rather die than do this.”

Immediately those present broke forth into imprecations on Fray Vicente and all but maltreated him, in the midst of which uproar, the Mercedarian friars, who had heard of the Bishop’s return, appeared in the church to welcome him. The disturbance was somewhat quelled by their arrival, and they managed to conduct the Bishop and the offending Fray Vicente in safety to their own convent.

The fatigue of the journey and the excitement of these disturbing scenes through which he had passed left the aged Bishop exhausted, but his trials had in reality only just begun, and hardly had he seated himself in the cell the friars provided for him, to take a little bread and wine, when a fearful uproar was heard outside, which proved to be caused by an immense crowd of armed people who had surrounded the convent. Some of these men forced their way into his presence, but so great was the noise and clamour that the friars, who sought to learn the cause of this hostile demonstration, could neither hear nor make themselves heard. Finally it appeared that this fresh outburst was occasioned by the discovery that the Bishop had captured and bound their Indian sentinels as prisoners. Las Casas at once assumed the entire blame, explaining exactly how he had surprised them and why he had bound them. A storm of vituperation greeted his explanation—all semblance of respect, either for his age or office, was abandoned—and one taunted the protector of the Indians with himself tying them up and draging them three leagues.(64) Amidst all these reproaches and insults Las Casas replied to one of his tormentors saying: “I do not wish, sir, to answer you, so as not to take from God the task of punishing you, for the insult you offer is not to me but to God.”

While this scene of violence was proceeding inside the Bishop’s cell, his negro servant Juanillo was being baited in the courtyard where some one who accused him of tying the Indians, gave him a thrust with his pike, which laid him, wounded, on the ground. The friars rushed to the rescue of the unfortunate negro and two of the younger monks finally succeeded in getting all the armed men out of their convent.

All these riotous happenings had taken place between dawn and nine o’clock, and so true was the Bishop’s saying that in each hour of the twelve, men changed their minds, that before noon order was not only entirely established, but the extraordinary spectacle was offered of the members of the same council who had insulted and outraged the Bishop, coming in great humility to the convent, accompanied by the alcaldes, without their wands of office or their swords, to beg his forgiveness and to acknowledge him as their rightful Bishop. Not content with this act of reparation, they carried him in procession from the convent to the house of Pedro Orozco de Acevedo, one of the principal citizens, where an apartment was prepared for his habitation. To complete this transformation and illustrate even more fully the vagaries of the human temper, they determined to celebrate his arrival by holding a grand tournament in his honour, the day after Christmas. Remesal does not say whether this form of festivity met with the Bishop’s approval, but it may be permitted to imagine that had he been consulted, he would have found some more fit means for celebrating the reconciliation.

Las Casas was probably not at all duped by the sudden conversion of his enemies, which was indeed more indicative of a mercurial and capricious temperament than of a sincere desire to make amends for their conduct: the real reason of these sudden demonstrations must be sought in the fears that were aroused in the minds of the better citizens, of the punishment sure to fall upon them, when the news of their actions should reach Spain.

Proofs of their bad faith are not far to seek. Even while the festivities were preparing, a body of men rode off to Cinacatlan where they robbed and terrorised the Indians, bullied and threatened the frairs, and finally returned with great rejoicings to Ciudad Real. The friars being in no way deceived, for they also understood but too well the volatile character of the Spaniards, took the precaution of provisioning the Bishop, so that he might not be starved out when popular resentment should again nullify the present reconciliation.

The Indian porters who were to carry these provisions, were so fearful of being set upon and beaten or even killed by the Spaniards, that it was only after much persuasion that they consented to deliver them: fortunately they were not molested and the supplies reached their destination intact.

A short time after these events, the Auditor, Juan Rogel, sent by the Audiencia of the Confines, arrived at Ciudad Real just as the Bishop was preparing for his journey to Mexico where one Francisco Tello de Sandoval, whom the Emperor had sent as Visitor-General of New Spain, had convoked a meeting of all the bishops and prelates in America to confer upon the vexed questions concerning the Indians, about which opinion was so divided as to render hopeless any acceptable legislation from Madrid. The celebrated Sepulveda, one of the most learned scholars and ablest men of his times, led the opposition to the doctrines of Las Casas and sustained the theory that servitude was the rightful and natural state of the Indians and that it was justifiable to subdue them by force to Spanish rule.

On the 20th of November, 1545, the Emperor, in response to the arguments and petitions of the representatives of the colonists, had abrogated the most important articles of the New Laws—in fact had substantially revoked them, though this action was not yet known in Chiapa, where the Bishop received the Auditor Rogel, to whom he highly praised the New Laws, whose application was the object of Rogel’s visit. The Auditor, after hearing him out, said: “Your lordship well knows that though these New Laws and Ordinances were framed in Valladolid by the agreement of such grave personages,—as your lordship and I witnessed—one of the reasons which has rendered them so hateful in the Indies has been the fact that your lordship had a hand in proposing and framing them: for the conquerors consider your lordship so prejudiced against them, that they believe that what you obtain for the natives is not so much for love of the Indians as for hatred of them. Entertaining such a suspicion, they would feel it more, were I to deprive them while your lordship is present, than the loss itself of their slaves and estates; Señor Don Francisco Tello de Sandoval has summoned your lordship to this meeting of prelates which takes place in Mexico and I would be glad if you would prepare for your journey and hasten your departure, for until your lordship is gone I can do nothing. I do not want it said that I am doing what is necessary out of respect, as everything would thereby be lost.”

This plain speaking, in which Las Casas recognised much truth, convinced him that by remaining, he would only retard the cause he desired to help, so he quickly completed his preparations and left Ciudad Real in the first week of Lent in 1546, hardly a year after his first entrance into it. His departure was signalised by some demonstrations of sympathy, and a few people accompanied him as far as Cinacatlan, where he remained for several days counselling with the friars concerning the stand to be taken on Indian matters in the council or synod he was going to attend in Mexico.

As the other American bishops disapproved of his action in refusing the sacraments to slave-holders and the Visitor General, Tello de Sandoval, had already written him a sharp letter of reproof for his imprudence in obstinately persisting in his views despite the fact that he was alone in holding them, formidable opposition would have to be encountered in the synod. Neither Las Casas nor his Dominican brethren were at all dismayed by their isolation, nor did they for a moment consider the possibility of abandoning or even relaxing their convictions. The Canon, Juan Perera, who had stood loyally by his Bishop, assisted at these conferences, but as he had previously expressed contrary opinions, he desired to make an act of public reparation for his past errors. He returned to Ciudad Real especially to preach a sermon of retraction and to read a paper prepared for him by Fray Tomas de la Torre, containing a full vindication of his Bishop’s opinions. This recantation produced no small effect upon the colonists, some of whom were moved to express regret for their part in the maltreatment of Las Casas and the friars. This business terminated, the Canon rejoined Las Casas at Cinacatlan and accompanied him to Mexico.

Before setting forth on his last journey, the Bishop transferred his property to the Dominicans and, though there was a conditional clause in the deed of gift, there was no reservation in the donor’s mind, for he knew that he was leaving Chiapa for ever and would never again govern a diocese. Accompanied by the friars Rodrigo Ladrada, Vicente Ferrer, and Luis Cancer and by the Canon Perera he journeyed to Antequera in the province of Oaxaca—the marquisate of Cortes—where he was received in the Dominican convent. But so intense and wide-spread was the feeling against him that both the Viceroy and the Visitor-General wrote to him that he should not advance farther towards Mexico, until they summoned him, lest his appearance might provoke a disturbance. The march of a hostile army upon a defenceless city could hardly have stirred up greater excitement than the arrival of this aged Bishop with his four humble companions. He finally entered the city of Mexico at ten o’clock one morning, and not only was there no disturbance of the peace when he was recognised, but his followers even heard some comments of admiration for him as he passed through the streets to the Dominican monastery where he was to lodge.

The very day of his arrival, Las Casas betrayed his lack of those conciliatory qualities, without which no man can negotiate debatable questions with any hope of success. During his several visits to Spain, where he handled delicate questions with consummate skill, he had shown tact in seeking to disarm opposition and conciliate opponents, but in Mexico he displayed no wordly wisdom whatsoever. He replied to the message of the Viceroy and the auditors who sent to welcome him, that he would not visit them as they were excommunicated because they had cut off the hand of a priest in Antequera.

The news of this message was spread throughout the city and still further inflamed the popular ire against him. Just at a time when so much depended upon winning supporters to his side and conciliating, as far as possible, the conflicting principles of the contending parties, Las Casas alienated the powerful Viceroy and the auditors, and rendered himself inaccessible to any possible overtures from the more reasonable and moderate men of the opposition, whom it should have been his first duty to placate by every possible concession.

The synod or council was composed of the five bishops of Mexico, Chiapa, Guatemala, Oaxaca, and Mechoacan, with possibly a sixth from Tiazcala; besides these, there were the prelates and chief theologians of the religious orders, and finally, all the learned men of the colony. The outcome of their deliberations was contained in eight propositions, of which the five principal ones were as follows:

1.1. All infidels, of whatsoever sect or religion they may be or whatever may be their sins, hold and possess in conformity with the natural and divine law and the law of nations, the property they acquire without prejudice to others; and likewise their principalities, kingdoms, estates, lordships, dignities, and jurisdictions. 2.2. Although four different classes of infidels exist, there is but one method instituted by divine providence for teaching the true religion, namely, persuading the understanding by reasoning and attracting the will by gentleness. This is common to all men in the world, without regard to difference of errors or sects, or corruption of morals. 3.3. The sole and final cause why the Apostolic See granted supreme sovereignty and imperial jurisdiction over the Indies to the Kings of Castile and Leon was the preaching of the Gospel, the spread of the Christian religion, and the conversion of the nations of those regions, and not to increase their dignity or to make them richer princes than they were. 4.4. The Holy See, in granting the said supreme sovereignty, did not intend to deprive the native sovereigns and rulers of their estates, lordships, jurisdiction, honours, and dignities, nor did it intend to give the Kings of Castile and Leon any license by which the spread of the Gospel should be impeded and the conversion of the people of those regions be retarded. 5.5. The said sovereigns of Castile, who offered and bound themselves of their own choice to see that the faith was preached and the Indians converted, are obliged by divine precept to bear the necessary expenses for accomplishing these ends.

These were the most important of the eight articles approved by the synod, and they were grounded upon and defended by a multitude of arguments drawn from the Fathers and General Councils: they were not adopted without opposition, and every point was fought over in endless debates, for the conquerors and all holders of encomiendas contested stoutly for what they held to be their rights. The synod also established the conditions on which sacraments should be administered to the colonists, and addressed a full report of the proceedings to the Emperor, soliciting his confirmation and the royal authority for executing all that had been enacted.

Although Las Casas had several times essayed to bring the question of slavery before the council, no direct or explicit decision was given on that important point, and as his efforts were embarrassing, the Viceroy quickly told him that reasons of State had compelled him to defer a definite solution of that question. Far from quieting Las Casas, this information aroused his zeal all the more, and as a hearing in the council was denied him, he preached a few days later when the Viceroy was present, taking for his text this significant passage from the thirtieth chapter of the prophet Isaias: “For this is a rebellious people; lying children, children that will not hear the law of God. Who say to the seers, see not; and to the prophets, prophesy not right things unto us; speak unto us smooth things, prophesy deceits.”

The sermon was not without the intended effect, and the Viceroy began to regret the exclusion of the subject of slavery from the council: as a compromise, he consented that separate meetings should be held in the convent of San Domingo to consider this subject, offering to transmit to the Emperor the conclusions adopted. Las Casas was ably seconded in the proceedings of these meetings, by Fray Luis Cancer, and a declaration was drawn up declaring that the Indians—with few exceptions—had been unjustly enslaved and that those who held them were bound to set them free: slave-holders were described as tyrants and all personal services exacted from the defenceless natives were condemned. Those who took part in these meetings and signed the decisions, were destitute of any means to give effect to them, but they adopted measures to publish and distribute copies of them throughout the colonies, in the hope that they might influence public opinion in the right direction.

Las Casas named the Canon, Juan Perera, as his Vicar-General in the diocese of Chiapa, on the ninth of November, 1546, and at the same time appointed as confessors the friars Tomas Casillas, Tomas de la Torre, Domingo de Arana, and Alonso de Villabra, to whom he furnished copies of the instructions approved by the council of Mexico, in which were comprised the twelve rules. The colonists appealed to the Emperor against the instructions, which they held to be unduly severe and onerous for them, and, in reply to their petition, a royal order dated in Valladolid on the twenty-eighth of November, 1542, was received by the Audiencia of Mexico ordering a copy of the disputed regulations to be sent to Spain for examination.

In the early part of the year 1547, Las Casas arrived in Vera Cruz to embark for Spain, and after some delay there, until a ship could be found for the voyage, left the shores of America for the last time(65)