Protestant English Uses of Bartolomé de las Casas\' Brevísima Relación: Protestant English Superiority and Catholic Spanish Wickedness Introduction

Protestant English Uses of Bartolomé de las Casas’ Brevísima Relación: Protestant English Superiority and Catholic Spanish Wickedness

Sarah Fortin

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Introduction Throughout Europe’s history, Spain and England were both individually strong nations, but together, through tensions, wars, and constant opposition, they became even stronger. The Age of Discovery ushered in a number of new issues for English-Spanish relations. At the same time, and perhaps more importantly, this period also provided new avenues for these relations and their accompanying tensions, as well as new methods of justification. There are a number of aspects of this period which played an important role for both England and Spain. The most obvious one would be simply the discovery of new territories, leading to wars over under whose authority these new lands would be ruled. However, there are a few other issues that became even more prominent. One of these was how the Spanish treated the Natives they encountered in the New World. Objectively speaking, it can be said that the Spanish did not necessarily treat the Natives any worse than any other European colonizing power. However, the notion of Spanish cruelty became imbedded in the European public consciousness. This negative image was certainly exarcebated by the writings of a Spanish Catholic Bishop named Bartolomé de las Casas whose Brevísima relación, published in 1552, described the horrendous and gruesome actions the Spanish undertook towards the Natives. This text also added to the body of literature and thought that created the Black Legend, which is anti-Hispanic. Therefore, Las Casas work provided even more textual evidence of Spanish cruelty, packaged within one short text, which other nations took hold of and used to their advantage and for their own purposes, whatever those were. One of these nations was England, whose pre-existing anti-Spanish stances were fueled by Las Casas’ Brevísima relación. What complicated matters in England was the addition of tensions between Protestantism and Catholicism, which grew stronger as time progressed.

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As has been alluded to, England used Las Casas’ Brevísima relación for its own purposes. Of course, it had to be translated first, with the first English edition being published in 1583. Disregarding the text itself, there is knowledge to be gleaned from the prologues accompanying the main text. These prologues can be understood as being a relatively clear reflection of contemporary Protestant English views on Catholic Spaniards as well as implicitly, and sometimes explicitly, stating their motives and intentions regarding Catholic Spain. The major editions of the Brevísima relación which still exist in modern times are from 1583, 1656, 1689, 1699, and 1745. This paper shall examine each of these prologues in turn, following a brief introduction to Las Casas’ motives and intentions for Brevísima relación as well as general relations and tensions between Spain and England, leading to Protestant English uses of Las Casas through prologues of Brevísima relación. Because of the constraints in the existing editions, the time frame for this paper is between the 16th and 18th centuries. Writing and publications have a strong effect on the thoughts and beliefs of a population. As such, trying to understand what the publications are trying to achieve is important, as the best way to understand the motives of a population, or of a country, is to understand from where their motivations stem. In short, English Protestant uses of Las Casas’ Brevísima relación were used to vilify the Spanish and provide justification for English actions against both Spaniards and Catholics in general. This text was also used to provide support for English superiority. English Protestant uses of Las Casas’ text were also significant as they took his arguments completely out of context, and twisted them into an anti-Hispanic and anti-Catholic rhetoric, which is the furthest thing from Las Casas’ own objectives. Religion plays a very important role in this situation, as English uses of Las Casas pitted Protestantism against Catholicism very strongly. Through searching for answers about Protestant English political

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agendas through editions of Las Casas, this paper will show that there is no such thing as unbiased or apolitical publications. Bartolomé de las Casas and the Brevísima relación Bartolomé de las Casas is known for fighting for the Natives of the New World, but he started his career in colonization by participating in the conquest of what is now known as Cuba. He received an encomienda in return, upon which Natives were working as slaves. While already a priest at this time, he did not start to fight for Natives’ rights and proper Catholic methods of colonization in 1514, until his death in 15661. Las Casas wanted to “protect the Indians from cruel treatment and exploitation by his fellow countrymen, and his insistence that the newly discovered natives were human beings who should be Christianized by peaceful means alone”2. This is an important part of Las Casas’ work, but it is often forgotten by later Protestant English, who simply focused on the descriptions of Spanish cruelties. Las Casas’ own emphasis on Spanish cruelties was to provide justification for his message, which was that colonization should take place within the parameters of Catholicism. Las Casas came from a strongly Christian environment, and believed that Christianity and Catholicism should be at the heart of conquest. Las Casas believed that colonization and treatment of the Natives should involve both peaceful methods and Christian methods3. Therefore, later Protestant English uses of the text, which oftentimes centered around the evils of Catholicism, have completely misunderstood Las Casas. They used Las Casas’ descriptions of Spanish cruelties to show how terrible Christian methods were, when what Las Casas was describing in A Brief Account wasn’t Christian methodology at all. In fact, it was what he was advocating for. There, Las Casas’ text is said to be deeply rooted in Catholicism and a 1

Hanke, Lewis. “Bartolomé De Las Casas and the Spanish Empire in America: Four Centuries of Misunderstanding”. Proceedings of the American Philosophical Society 97, no. 1 (1953): 27. 2

Hanke, “Bartolomé De Las Casas and the Spanish Empire in America: Four Centuries of Misunderstanding”, 26.

3

Ibid., 29.

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plea to God to save the souls of the Natives4. He was always firm on the fact that the Natives could easily be converted to Catholicism, and are open to that particular Faith5. In light of Protestantism, this aspect of Las Casas is nearly all but forgotten, and Catholicism is in fact vilified. As well, Las Casas focused on Spanish cruelties in such detail not only to plead for his Catholic methods of colonization, but also to shock Spanish officials into changing the policies6. As such, Las Casas’ numbers as to how many Natives were killed were grossly exaggerated and in actuality represented the number of Natives as a whole, not how many were killed 7. These numbers, and Las Casas’ text as a whole, are described by E. Shaskan Bumas as being a “misrepresentation”8. The use of this word implies that later actions and ideas by people such as the Protestant English were based on exaggeration and falsity. Therefore, it can be said that the Brevísima relación was misunderstood and misinterpreted by the Protestant English who would later base much of their anti-Hispanic and anti-Catholic sentiments on a text that was, fundamentally, neither anti-Hispanic nor anti-Catholic. Spanish and English Relations: Virtuous Protestantism and Cruel Catholicism As was mentioned in the introduction, Spain and England had very tempestuous relations for most of their common history. The Age of Discover simply served to make these tensions even stronger, as both Spain and England became colonizing powers, with Spain strongly influencing the

4

H.C. Porter, The Inconstant Savage: England and the North American Indian 1500-1600 (London: Duckworth,1979), 154.

5

Porter, The Inconstant Savage: England and the North American Indian 1500-1600, 156.

6

William S. Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660 (Durham, N.C.: Duke University Press, 1971), 15. 7 8

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 18.

E. Shaskan Bumas. “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”. Early American Literature 35, no. 2 (2000): 108.

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creation of England’s Empire9. This thought can maybe be pushed a little bit further, to say that England as a colonizing power would never have been if it weren’t for Spain10. However, English uses of Spain and Spanish colonization went beyond subconscious creations of Empire. England, throughout its colonization process, branded itself as “pure and insular”11. Such a statement implies that Spain is impure, which is an idea that was presumably enforced by Las Casas’ Brevísima relación. The Spanish atrocities described, associated as they were by the Protestant English with Catholicism, served to reinterpret English colonization as spiritually righteous12. A constructed image of Catholic Spain was used to create an inherently Protestant English colonial identity13. Spain was presented as profoundly evil, because of its connections to the Papacy. Therefore, England and English colonization existed in response to “the papal Antichrist and his Spanish legions”14. In fact, “Protestants would paint the Spaniards as accomplices to cannibals-running a butcher ship selling choice cuts of human meat-or as the cannibals themselves”15. These allegations of cannibalism is taking the Black Legend and Spanish cruelty one step farther, or maybe even one step too far. It is painting the Spanish as absolutely and inherently evil, especially with regard to their actions towards other human beings, as the definition of cannibalism itself involves utmost cruelty from human to human. It can be said that the Protestants English took this kind of rhetoric from Las Casas’ descriptions of Spanish

9

Christopher Hodgkins, “The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton” Mediterranean Studies 8 (1999): 176. 10

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 177.

11

Ibid., 176.

12

Ibid.

13

Bumas. “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”, 108.

14

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 177.

15

Bumas, “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”, 107.

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cruelties, and simply expanded them to suit their own purposes, as “if Spaniards spoke so ill of another, the English could scarcely be blamed for doing likewise!”16. Though Las Casas never condemned Catholicism, that did not stop the Protestant English from completely twisting his work around; “Christians became Spaniards and then Catholics”17. England saw Protestantism as the one true faith, especially in opposition to the evils of Spanish Catholicism18. This shows how strong an influence the oppositional forces of Catholicism and Protestantism had on colonization and a state’s policies. It is interesting to note how, though this entire situation seems to be about colonization and imperial policies, at the heart of the matter is something completely different. As well, anti-Hispanic sentiments can almost not be separated from Protestant identity19. For the English, Spain represented religious oppression and all-around cruelty, a perception for which the Brevísima relación provided evidence20. As well, there was an understanding that Spain was a threat to English Protestantism, in all senses of the phrase21. The point on religious oppression is an interesting one, as Oliver Cromwell would later put forth a policy of religious oppression against the Catholics, using Catholic Spanish cruelties as justification, as shall be seen. In all, it can be said that English uses of Las Casas was deeply steeped in Protestantism, which is ironic considering that the original text is deeply steeped in Catholicism. Not only did the pre-existing religious and national tensions between Spain and England lead to the Protestant English creating an image of Spanish Catholicism from the Brevísima relación, but it led 16

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 12.

17

Bumas, “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”, 112.

18

Margaret R. Greer, Rereading the Black Legend: The Discourses of Religious and Racial Difference in the Renaissance Empire. (Chicago and London: The University of Chicago Press, 2007), 99. 19

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 3.

20

Ibid., 116.

21

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 176.

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to an interpretation that Las Casas’ descriptions of Spanish cruelties were applicable to all Spaniards. In this understanding, “the cruelest conquistadors are no longer breaking rules of Spanish character but defining those rules”22. This is an important point to make. As always in the human consciousness, what is awful and horrible is remembered much more strongly than what is well done and benevolent. Chances are, there were some very kind Spanish colonizers. However, history does not remember them. English Editions of Brevísima relación: 1583 The first English translation of Las Casas’ work was published in England in 1583, entitled The Spanish Colonie, or Briefe Chronicle of the Acts and Gestes of the Spaniardes in the West Indies, Called the Newe World, for the Space of Xl. Yeeres: Written in the Castilian Tongue by the Reuerend Bishop Bartholomew De Las Cases or Casaus, a Friar of the Order of S. Dominicke. And Nowe First Translated into English, by M.M.S. By this time, the notion of Spanish cruelty was already strongly present in both the English language and in English society23 . Therefore, Protestant English uses of Las Casas’ text already had a base from which to work. In 1583, Protestantism already had its place in England, but it did not have an easy time finding this place. After the reign of Henry VIII, creator of the Anglican Church, and the early death of only son, his Catholic daughter Mary gains the throne, and Catholicism is brought back to England. Mary, who was married to the Catholic Spanish King Philip, ordered the deaths of three hundred Protestants to be burnt at the stake, earning herself the title of Bloody Mary. Therefore, it is quite clear that Protestant English fears about both Spain and Catholicism had a foundation in their own history24. As such, Las Casas’ text fits in seamlessly within this context. 22

Bumas, “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”, 113.

23

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 179.

24

Lynn Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, (Boston: Bedford-St Martin’s, 2010), 444.

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Queen Elizabeth I’s reign from 1558-1603 cemented Protestantism in the country, and cemented England as a Protestant power25 . It is within this context that the first edition of the Brevísima relación is published. Religious tensions were already quite high, as evidenced by the Protestant Dutch Revolts against Catholic Spain26. Anti-Hispanism was very strong in both England and in the Dutch Countries at this time27. It is no coincidence that a Protestant-Catholic divide was created. Concerning the prologue itself, as has been stated in the previous paragraph, it does not seem intended for use in England, but rather in the Dutch Countries: “I do dedicate to all the prouinces of the Lowe countreys”28. This shows the relationships that existed between Protestant countries, and between countries that disliked Spain. It might be asked why this prologue seems to be focused on the Dutch Countries, rather than England itself, especially considering both future prologues and existing tensions in England. One could argue that focusing on another country’s problems with Spain takes the heat off of England. It must be kept in mind that this edition is the first time England is bringing Las Casas into their present anti-Spanish rhetoric; it may have been seem as wiser to tread carefully. As well, Protestant and Catholic tensions within England were still relatively new. Though the prologue is intended for the Low Countries, it nonetheless criticizes Spain and Spanish colonization, albeit subtly. The author of the prologue begins by referring to God’s judgement29. The author seems to claim that God would punish the Spanish for their cruelties; this

25

Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 444-5.

26

Ibid., 445.

27

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 3.

28

Casas, Bartolomé De Las, and M. S. M. The Spanish Colonie, or Briefe Chronicle of the Acts and Gestes of the Spaniardes in the West Indies, Called the Newe World, for the Space of Xl. Yeeres: Written in the Castilian Tongue by the Reuerend Bishop Bartholomew De Las Cases or Casaus, a Friar of the Order of S. Dominicke. And Nowe First Translated into English, by M.M.S. (London: By Thomas Dawson for William Brome, 1583) 29

Casas and M.S.M, The Spanish Colonie, or Briefe Chronicle of the Acts and Gestes of the Spaniardes in the West Indies, Called the Newe World, for the Space of Xl. Yeeres: Written in the Castilian Tongue by the Reuerend Bishop Bartholomew De Las Cases or Casaus, a Friar of the Order of S. Dominicke. And Nowe First Translated into English, by M.M.S

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thought continues through the entire prologue. There is also the possibility that the author is implying that the punishment will come in the form of English Protestant colonization. Throughout his prologue, the author puts emphasis on the fact that God will punish the wicked and uphold the right; “In as much as God is iust, he will graunt victorie to the right, and will ouerthrowe the wicked”30. It is possible that this is some sort of very subtle foreshadowing of English superiority over the Spanish. In general, the author does not present a positive opinion of Spain, as “I confesse that I neuer loued that nation generally, by reason of their intollerable pride”31. Therefore, it can be said that there is anti-Hispanism present in this prologue. The prologue continues with a critique of Spain, and with a mention of the Sarazins and their conquest of Spain, with “they might soone haue caught hold vpon France, & so vpon the rest of christe~dom, had not God raised vp that mightie Duke of Brubant, Charles Martel”32. There seems to be a subtle sort of warning here to Spain regarding their colonization practices, with Charles Martel being replaced by England. The author eventually gets to the heart of the matter, asking “For I pray you what right had the Spaniards ouer the Indians: sauing that the Pope and giuen them the said land, and I leaue to your iudemente what right hee had therein”33. At first glance, he seems to be arguing against Spanish possession of the lands, but at a deeper glance, it can be said that he is arguing against Catholic possession of the lands, and sentiments of Catholic authority. As such, these are examples of tensions between Protestantism and Catholicism. In all, the prologue from 1583 is subtle, but nonetheless

30

Ibid.

31

Ibid.

32

Ibid.

33

Ibid.

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manages to establish Protestant English uses of the Brevísima relación for anti-Catholicism and antiSpain. What is interesting about this particular prologue that differentiates it from the others is its call to English morality, even while engaging in a fight against Spain and Catholicism: “It is certaine that wee are not thereby to iudge that our selues shall haue the victorie ouer our enemies, because our cause is the better, for we are replenished with vice enough, whereby to leaue vnto god sufficient matter to punishe vs”34. This can be understood as being a sort of implicit warning to the English, to be careful in their endeavors, and not to be so caught up in superiority towards the Spanish that they themselves commit the same type of crimes they are presently accusing the Catholic Spaniards of. English Editions of Brevísima relación: 1656 The 1656 English edition of Brevísima relación can be considered to be most historically significant, because of its meaning and application in English public policy of the time. The Brevísima relación figured prominently in Oliver Cromwell’s justification for his anti-Hispanic and anti-Catholic policies and actions. The period of time from 1642 to 1660 was a highly turbulent one in England. A major issue was the tensions between the throne and parliament, which all came to the forefront when Charles I tried to assert monarchical authority over Parliament. At the time, problems with the Puritans surfaced35. These tensions resulted in a four-year long civil conflict, after which the Puritans united

34

Ibid.

35

Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 498.

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under Oliver Cromwell36. Following the execution of King Charles I in 1649, Cromwell nominated himself Lord Protector in 165337. The Cromwellian era edition of the Brevísima relación, entitled Tears of the Indians: Being an Historical and True Account of the Massacres and Slaughters of Above Twenty Millions of Innocent People: Committed by the Spaniards in the Islands of Hispaniola, Cuba, Jamaica, &c. As Also, in the Continent of Mexico, Peru, & Other Places of the West-Indies, To the Total Destruction of Those Countries, was published a short three years later, in 1656. While possibly coincidental, it is more probable that Cromwell had to find a way to create legitimacy for himself, and a text that allowed Cromwell to present himself as an actor of morality and justice in the face of such Catholic Spanish cruelty would lend him such legitimacy. Anti-Hispanic sentiments were quite strong in the early 17th century. Under Cromwell, these sentiments became policy. In 1654, Oliver Cromwell as Lord Protector launched an attack against Spain’s colonies in the West Indies, followed by an appeal for what could be called a religious crusade in 1655 to “liberate all of Spanish America”38. Cromwell was in fact advised not to attack the Spanish Indies to try to take them for England, but he dismissed this advice. In the end, the attack was a complete disaster39. It could be argued that these policies had a basis in Las Casas, and culminated in the publication of an edition of Las Casas called Tears of the Indians.40. It is yet another paradox of history that Cromwell used this rhetoric for Anti-Spanish and pro-liberation of the Indians, while at the same time pursuing policies in Ireland and Spain that would forever mark him as immensely cruel. In 36

Ibid., 499.

37

Ibid., 500-2.

38

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 183.

39

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 118.

40

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 183.

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fact, “Oliver Cromwell was at war with Ireland and Scotland and could use some excuses for his own cruelty against Catholics”41. These excuses came from Las Casas’ Brevísima relación, especially as in the Protestant English imagination, Spaniards had become synonymous with Catholics, as has been mentioned previously42. In fact, Cromwell was using a rhetoric of revenge; this actions and crimes against Catholics were to avenge the crimes said Catholics perpetuated against the Indians43. This is absolutely skewed logic, but the fact remains that Oliver Cromwell’s “deep and abiding hatred of Spain”44 had found itself an outlet and the perfect justification. Oliver Cromwell’s hatred of Spain was also a hatred of Catholicism. Therefore, it can be said that there was an element of Catholic and Protestant tensions to the situation. Cromwell was initially focused on France, but quickly changed his focus to Spain45, which is interesting, as one always hears about the tensions between England and France. One of the reasons why Cromwell decided to turn to Spain is because Spain “was more anti-Protestant”46, which serves to highlight the important role that religion played, and how strong the tensions were. Beyond historical background, the prologues themselves say a lot about the Cromwellian era, and give a particular spin to how Las Casas’ Brevísima relación was used. The prologue part of the text is actually divided into two--the first part is written to the Lord Protector, the second written to all Englishmen. One of the first lines of the prologue is “The cry of Blood ceasing at the noise of Your

41

Bumas, “The Cannibal Butcher Shop: Protestant Uses of las Casas’ “Brevísima relación” in Europe and the American Colonies”, 123.

42

Ibid., 112.

43

Ibid., 124.

44

Maltby, The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660, 116.

45

Ibid., 117.

46

Ibid.

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great transactions, while You arm for their Revenge”47. It is quite clear that Cromwell is basing his motives in avenging the Natives. As previously mentioned, in doing so all Catholics are conceptually turned into Spaniards. This entire first part of the prologue is written like the previously quoted phrase; very emotional and sentimental, putting Cromwell in the best possible light. This is propaganda in its purest form, especially as the writer of the prologue is John Milton’s nephew, Milton being Cromwell’s Latin Secretary at the time48. It is possible that Cromwell himself had this prologue written, controlling what was said. A focus of the prologue is that both Oliver Cromwell and his actions are divinely motivated, with statements such as “While the Divine Deitie bequeathes You back again immediate Recompences; crowning You, like his holy Warriour David, with the highest degree of earthly Fame”49. This shows that there was a high level of religiosity attributable to Cromwell, which went beyond oppositional forces between Protestantism and Catholicism. Here, Oliver Cromwell is placed at the level of a God, a God who will “extol Your just Anger against the Bloudy and Popish Nation of the Spaniards”50. This statement, and others like it, are crucial in context as they clearly show Cromwell’s true intentions-not that they were ever really hidden. This statement also shows how deep hatred towards Catholic Spain ran, and how Las Casas was used and interpreted to feed this hatred.

47

Bartolomé De Las Casas. Tears of the Indians: Being an Historical and True Account of the Massacres and Slaughters of Above Twenty Millions of Innocent People: Committed by the Spaniards in the Islands of Hispaniola, Cuba, Jamaica, &c. As Also, in the Continent of Mexico, Peru, & Other Places of the West-Indies, To the Total Destruction of Those Countries. (London, England: J.C. for Nath. Brook, 1656). 48

Hodgkins,“The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”, 183.

49

Casas, Tears of the Indians: Being an Historical and True Account of the Massacres and Slaughters of Above Twenty Millions of Innocent People: Committed by the Spaniards in the Islands of Hispaniola, Cuba, Jamaica, &c. As Also, in the Continent of Mexico, Peru, & Other Places of the West-Indies, To the Total Destruction of Those Countries. 50

Ibid.

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There is a second part to the prologue, which is dedicated to “all true English-men”51. The addition and use of the word “true” seems to imply that to be a true Englishmen, one must be strongly Protestant and nationalistic, and have as deep a hatred for Spain and Catholicism as Cromwell. As well, the first part of the prologue, devoted to the Lord Protector, does not mention Las Casas at all, and he is only briefly mentioned in this second section52. This shows quite clearly that at this point, the Protestant English uses of Las Casas’ Brevísima relación completely ignore Las Casas himself and his own motives for writing the text. The language of this part of the prologue is very emphatic and highly emotional, with phrases such as “the intention of these men was Murder”53 and “Drown’d in a Deluge of Bloud”54, which are intended to pull on reader’s heartstrings. This type of emotionality continues with: We read of old, of the Ten Persecutions wherein the Primitive Christians were destroy’d by the Cruelties of the Heathen Emperous: but we now read of Christians, the Professors of a Religion grounded upon Love and Charity, massacring, where there was no cause of Antipathy, but their o w n obstinate Barbarism; as if because their Wickedness had so far transform’d them in Devils, t h e y 55 were resolved to deface the image of God . Beyond the vividness of the language, this statement serves to continue to paint an image of Spain as synonymous with Catholicism, as well as establishing a Protestant superiority, leading to a strong justification of anti-Catholic policies. This statement effectively puts down Catholicism, calling it out as hypocritical, and equating Catholics with Devils. One of the final statements in this prologue is “You are not uow to fight against your Countrymen, but against your Old and Constant Enemies, the Spaniards, a Proud, Deceitful, Cruel, and

51

Ibid.

52

Ibid.

53

Ibid.

54

Ibid.

55

Ibid.

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Treacherous Nation, whose chiefest Aim hath been the Conquest of this Land, and to enslave the People of this Nation”56. This statement is a clear call to nationalism. It must be noted that all of this is accompanying a text describing Spanish Cruelties in the New World, in a very specific situation far removed from England and the English. Therefore, Las Casas’ Brevísima relación is being taken completely out of context, as well as twisted beyond recognition. In fact, the prologue seems to be the focal point of this re-edition, making it a mere excuse for the dissemination of hateful anti-Hispanic propaganda. English Editions of Brevísima relación: 1689 and 1699 The next two available English editions of the Brevísima relación were published in 1689 and 1699. From 1685 to 1688, the Catholic King James II held the English throne , which was a drastic change from the Protestantism that had previously ruled England57. James II’s main goal while on the throne was to bring tolerance and equality to Catholics58. However, this did not sit well with the Protestant English, who strongly believed in their Protestant nation, and held anti-Catholic sentiments. In 1688, the English Parliament invited the Dutch Protestants William and Mary to incite rebellion, which led to the Glorious Revolution and the reestablishment of a Protestant England59. The 1689 English edition of the Brevísima relación, entitled Popery Truly Display'd in Its Bloody Colours, Or, A Faithful Narrative of the Horrid and Unexampled Massacres, Butcheries, and All Manner of Cruelties, That Hell and Malice Could Invent, Committed by the Popish Spanish Party on the Inhabitants of West-India Together with the Devastations of Several Kingdoms in America by

56

Ibid.

57

Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 503.

58

William E. Burns, A Brief History of Great Britain. (New York: Checkmark Books, 2010), 121.

59

Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 503.

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Fire and Sword, for the Space of Forty and Two Years, from the Time of Its First Discovery by Them, comes out of this context. As such, it is quite different from any other prologues, which are usually staunchly Protestant and anti-Catholic. This prologue starts with an acknowledgment of Las Casas being a religious person; “The Reverend Author of this Compendious summary was Bartolomaeus de las Casas alias Casaus, a Pious and Religions person”60. This is not something that the other editions mention, as the Protestant English do not want their image of Las Casas and his work to be tainted by Catholicism. There is then a statement regarding the fact that Las Casas used the Brevísima relación to promote Christianity, “(...) promotion of the Christian faith”61. Considering that most English uses of Las Casas were Protestant, and they wanted to put as much on their side as possible, it’s unexpected to see this type of statement, which is the truth. The other prologues try to ignore the presence of Catholicism as much as possible, as it is in opposition to Protestantism. The author of the prologue then goes into a relatively in-depth discussion of Las Casas’ personal history, and what motivated him to write this work62. To a certain extent, it glorifies Las Casas. This is nothing out of the ordinary, as he is used and referenced so much that the English populations had to become familiar with him somehow. But at the same time, the other prologues don’t seen to extoll Las Casas’ virtues nearly as much. If anything, they focus on his descriptions of Spanish cruelties. What is more, the prologue pays homage to Prince Philip, Charles V’s son; a Spaniard; “(...)

60

Bartolomé de Las Casas, Popery Truly Display'd in Its Bloody Colours, Or, A Faithful Narrative of the Horrid and Unexampled Massacres, Butcheries, and All Manner of Cruelties, That Hell and Malice Could Invent, Committed by the Popish Spanish Party on the Inhabitants of West-India Together with the Devastations of Several Kingdoms in America by Fire and Sword, for the Space of Forty and Two Years, from the Time of Its First Discovery by Them. (London: Printed for R. Hewson ..., 1689) 61

Casas, Popery Truly Display'd in Its Bloody Colours, Or, A Faithful Narrative of the Horrid and Unexampled Massacres, Butcheries, and All Manner of Cruelties, That Hell and Malice Could Invent, Committed by the Popish Spanish Party on the Inhabitants of West-India Together with the Devastations of Several Kingdoms in America by Fire and Sword, for the Space of Forty and Two Years, from the Time of Its First Discovery by Them. 62

Ibid.

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the most Illustrious Prince Philip the Son and Heir of his Imperial Majesty Charles the Fifth (...)”63. In context, this is completely out of place in an English edition printed in England, a state which has relatively consistent anti-Hispanic policies. It seems a bit at odds with the title as well, “Popery truly displayed in all its bloody colors”, which clearly shows a negative view of the Pope, and of Catholicism by extension. It would seem as if this text is written by a Catholic supporter, but then this would not fit with the title. As another possibility, the prologue might have been written last minute. The author puts emphasis on the fact that Las Casas’ text shows the consequences of avarice, stating that “unlimitted and close fisted Avarice”64 is the cause of the Spaniards’ actions in the New World. Nowhere is Catholicism or Popish foolery cited as being the root of this evil, which is rare and out of place within England, considering the high level of anti-Hispanic and anti-Catholic sentiment present. In all, keeping in mind the year in which this edition was published, and the situation in England, it can be said that perhaps the author of the prologue was a supporter of King James II, and was opposed to the Protestant rule of William and Mary. The English edition of Brevísima relación published in 1699 was entitled An account of the first voyages and discoveries made by the Spaniards in America: containing the most exact relation hitherto publish’d, of the unparallel’d cruelties on the Indians, in the destruction of above forty millions of people: with the propositions offer’d to the King of Spain to prevent the further ruin of the WestIndies, to which is added The Art of Travelling, shewing how a Man may dispose his Travels to the best advantange. At this time, England is back under Protestant rule, and as such, this prologue reverts back to the norm.

63

Ibid.

64

Ibid.

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The prologue starts by emphasizing the fact that the Natives showed kindness to the Europeans, even seeing them as Gods, who then treated them with cruelty65. This could be a rhetorical device for persuasion. The author then states that the cruelties described by Las Casas must be true, as they were “attested by the Spaniards themselves”66. This statement serves to give weight to anti-Hispanic claims, making them seem much more credible than if it were an Englishman writing the text. Las Casas is described as “writes with such an Air of Honesty, Sincerity, and Charity, as would very well have become one of a better Religion than that in which he had the unhappiness to be educated”67. Tensions between Catholicism and Protestanism were still quite strong, and this statement shows yet another attempt by the Protestant English to distance Las Casas from his Catholic context. The prologue then makes another statement about Catholicism, stating that “What the Bishop says here and there in favor of his own Religion, is so weak, and has been so often exploded here and every where else where the Reformation has obtain’d, that ‘twould be unnecessary to confute any of those Popish Fancies in this Preface”68. Again, this shows how separate Catholicism has become from Las Casas in the English mind, which is very far from the truth. Unsurprisingly, this statement also ignores the fact that Las Casas’ text in its entirety is not just a list of Spanish Cruelties but a plea for more Catholic methods of operation. This statement is also subtly hinting at the fact that Catholicism has no importance in Protestant countries, completely dismissing it. The author ends his prologue by

65

Bartolomé de Las Casas, An account of the first voyages and discoveries made by the Spaniards in America: containing the most exact relation hitherto publish’d, of the unparallel’d cruelties on the Indians, in the destruction of above forty millions of people: with the propositions offer’d to the King of Spain to prevent the further ruin of the West-Indies, to which is added The Art of Travelling, shewing how a Man may dispose his Travels to the best advantange. (London: Printed by J. Darby for D. Brown, J. Harris, and Andr. Bell, 1699) 66

Casas, An account of the first voyages and discoveries made by the Spaniards in America: containing the most exact relation hitherto publish’d, of the unparallel’d cruelties on the Indians, in the destruction of above forty millions of people: with the propositions offer’d to the King of Spain to prevent the further ruin of the West-Indies, to which is added The Art of Travelling, shewing how a Man may dispose his Travels to the best advantange. 67

Ibid.

68

Ibid.

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quoting from Revelations, saying that it is “no difficult matter to discern to what Church that Prophetick Character agrees, that in her was found not only the Blood of Prophets and of Saints, but of all that were slain upon the Earth. Rev. 18. 23”69. Again, Spain is being unabashedly associated with Catholicism. This prologue seems to be a bit more moderate in its attack against Spain and Catholicism, which might have to do with the fact that these sentiments had been present for a long time, but the fact remains that this prologue does demonstrate anti-Catholic and anti-Hispanic sentiments, and the ever-present separation of Catholicism and Las Casas. English Editions of Brevísima relación: 1745 This 1745 edition of Brevísima relacíon is very different from the others, even more than the edition from 1689, because it does not seem to even be an edition of Brevísima relación. Databases such as ECCO attribute this text to Bartolomé de las Casas, but nowhere in the 68 page text is there any hint of it being his work70. Nonetheless, there might still be something of value here. The edition is entitled Liberty and Property, and No Pretender, or The Miserable Case of Protestants in Great Britain Under a Popish Prince, If any shall happen to wear the Imperial Crown of that Nation, In which it is provided, That a Popish Prince and a Protestant Nation cannot subsist together. This “popish prince” seems to be a reference to England’s last Catholic monarch, King James II. However, he reigned about a century before this edition was published. Nonetheless, after the rule of William and Mary, Parliament, being resolute in having a Protestant ruler, put Anne, Mary’s sister, on the throne as reigning monarch. Catholicism and Catholic rulers were out of the question, which frustrated and upset the mostly Catholic Scots and Irish, who wanted the Catholic King James II’s lineage to return to the 69 70

Ibid.

Bartolomé de Las Casas, Liberty and Property, and No Pretender, or The Miserable Case of Protestants in Great Britain Under a Popish Prince, If any shall happen to wear the Imperial Crown of that Nation, In which it is provided, That a Popish Prince and a Protestant Nation cannot subsist together. (London: Printed for Jacob Robinson, at the Golden Lion in Ludgate Street, 1745)

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throne. This lead to the Jacobite uprisings, which continued until well into the 1740s71. As such, this 1745 edition of anti-Catholic text attributed to Las Casas fits perfectly in context. It is particularly significant that this text was credited to Las Casas, even though he was not the author. This misattribution demonstrates how Protestant English uses of Brevísima relación inextricably linked Las Casas’ name with anti-Catholic discourse in the English consciousness. Conclusion Bartolomé de las Casas’ Brevísima relación underwent major transformations in Protestant England. The text was completely changed from Las Casas’ original intention for it being a call to Catholic methods of colonization, becoming instead a text showcasing Catholic cruelties and being used as justification for anti-Catholic policies and actions in Protestant England. As such, it is clear how strong religious tensions were in England during these time periods, but also how desperate England was to provide justification for their ideologies and policies, a Spaniard himself being perfect for the job. This desperation was at its strongest in 1656, when Tears of the Indians was published. The other prologues from 1583, 1699, and 1745 kept this desperation under better control. Of course, the prologue from 1689 was an anomaly.

71

Hunt, The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 544.

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M.M.S.

London: By Thomas Dawson for William Brome, 1583. Casas, Bartolomé De Las. Tears of the Indians: Being an Historical and True Account of the Massacres and Slaughters of Above Twenty Millions of Innocent People: Committed by

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Hanke, Lewis. “Bartolomé De Las Casas and the Spanish Empire in America: Four Centuries of Misunderstanding”. Proceedings of the American Philosophical Society 97, no. 1 (1953):

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http://www.jstor.org (accessed November 4, 2012) Hodgkins, Christopher. “The Uses of Atrocity: Satanic Spaniards and Hispanic Satans from Las Casas to Milton”. Mediterranean Studies 8 (1999): 175-192. http://www.jstor.org

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November 4, 2012) Hunt, Lynn. The Making of the West: Peoples and Cultures. A Concise History, vol. 1: To 1740, 3rd edn. Boston: Bedford-St Martin’s. 2010. Maltby, William S. The Black Legend in England: the Development of anti-Spanish sentiment, 1558-1660. Durham, N.C.: Duke University Press. 1971 Porter, H.C. The Inconstant Savage: England and the North American Indian 1500-1600. London: Duckworth. 1979

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