The Life and Voyages of Christopher Columbus (Volume II)

consulted on all affairs of administration and justice. Las Casas soon became intimate with the chancellor, and stood high in his esteem; but so much opposition arose on every side that he found his various propositions for the relief of the natives but little attended to. In his doubt and anxiety he had now recourse to an expedient which he considered as justified by the circumstances of the case. [369] The chancellor Selvagio and other Flemings who had accompanied the youthful sovereign had obtained from him, before quitting Flanders, licenses to import slaves from Africa to the colonies; a measure which had recently in 1516 been prohibited by a decree of cardinal Ximenes while acting as regent. The chancellor, who was a humane man, reconciled it to his conscience by a popular opinion that one negro could perform, without detriment to his health, the labor of several Indians, and that therefore it was a great saving of human suffering. So easy is it for interest to wrap itself up in plausible argument! He might, moreover, have thought the welfare of the Africans but little affected by the change. They were accustomed to slavery in their own country, and they were said to thrive in the New World. “The Africans,” observes Herrera, “prospered so much in the island of Hispaniola, that it was the opinion unless a negro should happen to be hanged, he would never die; for as yet none had been known to perish from infirmity. Like oranges, they found their proper soil in Hispaniola, and it seemed ever more natural to them than their native Guinea.” [370]
    Las Casas, finding all other means ineffectual, endeavored to turn these interested views of the grand chancellor to the benefit of the Indians. He proposed that the Spaniards, resident in the colonies, might be permitted to procure negroes for the labor of the farms and the mines, and other severe toils, which were above the strength and destructive of the lives of the natives. [371] He evidently considered the poor Africans as little better than mere animals; and he acted like others, on an arithmetical calculation of diminishing human misery, by substituting one strong man for three or four of feebler nature. He, moreover, esteemed the Indians as a nobler and more intellectual race of beings, and their preservation and welfare of higher importance to the general interests of humanity.
    It is this expedient of Las Casas which has drawn down severe censure upon his memory. He has been charged with gross inconsistency, and even with having originated this inhuman traffic in the New World. This last is a grievous charge; but historical facts and dates remove the original sin from his door, and prove that the practice existed in the colonies, and was authorized by royal decree, long before he took a part in the question.
    Las Casas did not go to the New World until 1502. By a royal ordinance passed in 1501, negro slaves were permitted to be taken there, provided they had been born among Christians. [372] By a letter written by Ovando, dated 1503, it appears that there were numbers in the island of Hispaniola at that time, and he entreats that none more might be permitted to be brought.
    In 1506 the Spanish government forbade the introduction of negro slaves from the Levant, or those brought up with the Moors; and stipulated that none should be taken to the colonies but those from Seville, who had been instructed in the Christian faith, that they might contribute to the conversion of the Indians. [373] In 1510, king Ferdinand, being informed of the physical weakness of the Indians, ordered fifty Africans to be sent from Seville to labor in the mines. [374] In 1511, he ordered that a great number should be procured from Guinea, and transported to Hispaniola, understanding that one negro could perform the work of four Indians. [375] In 1512 and ‘13 he signed further orders relative to the same subject. In 1516, Charles V granted licenses to the Flemings to import negroes to the colonies. It was not until the year 1517, that Las Casas gave his sanction of the traffic. It already existed, and he countenanced it solely with a view to having the hardy Africans substituted for the feeble Indians. It was advocated at the same time, and for the same reasons, by the Jeronimite friars, who were missionaries in the colonies. The motives of Las Casas were purely benevolent, though founded on erroneous notions of justice. He thought to permit evil that good might spring out of