Project Gutenberg's Colonization and Christianity, by William Howitt This eBook is for the use of anyone anywhere in the United States and most other parts of the world at no cost and with almost no restrictions whatsoever. You may copy it, give it away or re-use it under the terms of the Project Gutenberg License included with this eBook or online at www.gutenberg.org. If you are not located in the United States, you'll have to check the laws of the country where you are located before using this ebook. Title: Colonization and Christianity A popular history of the treatment of the natives by the Europeans in all their colonies Author: William Howitt Release Date: May 27, 2017 [EBook #54800] Language: English Character set encoding: UTF-8 *** START OF THIS PROJECT GUTENBERG EBOOK COLONIZATION AND CHRISTIANITY *** Produced by Turgut Dincer and the Online Distributed Proofreading Team at http://www.pgdp.net (This file was produced from images generously made available by The Internet Archive) Transcriber’s note: The original spelling, hyphenation, and punctuation has been retained, with the exception of apparent typographical errors which have been corrected. COLONIZATION AND CHRISTIANITY. COLONIZATION AND CHRISTIANITY: A POPULAR HISTORY OF THE TREATMENT OF THE NATIVES BY THE EUROPEANS IN ALL THEIR COLONIES. BY WILLIAM HOWITT. Have we not all one father?—hath not one God created us? Why do we deal treacherously every man against his brother? Malachi ii. 10. LONDON: LONGMAN, ORME, BROWN, GREEN, & LONGMANS. 1838. LONDON: PRINTED BY MANNING AND SMITHSON, IVY-LANE, PATERNOSTER-ROW. The object of this volume is to lay open to the public the most extensive and extraordinary system of crime which the world ever witnessed. It is a system which has been in full operation for more than three hundred years, and continues yet in unabating activity of evil. The apathy which has hitherto existed in England upon this subject has proceeded in a great measure from want of knowledge. National injustice towards particular tribes, or particular individuals, has excited the most lively feeling, and the most energetic exertions for its redress,—but the whole wide field of unchristian operations in which this country, more than any other, is engaged, has never yet been laid in a clear and comprehensive view before the public mind. It is no part of the present volume to suggest particular plans of remedy. The first business is to make known the nature and the extent of the evil,—that once perceived, in this great country there will not want either heads to plan or hands to accomplish all that is due to the rights of others, or the honour and interest of England. West End Cottage, Esher, June 8th, 1838. ix CONTENTS. CHAPTER I. PAGE Introduction 1 II. The Discovery of the New World 11 III. The Papal Gift of all the Heathen World to the Portuguese and Spaniards 19 IV. The Spaniards in Hispaniola 28 V. The Spaniards in Hispaniola and Cuba 43 VI. The Spaniards in Jamaica and other West Indian Islands 56 VII. The Spaniards in Mexico 62 VIII. The Spaniards in Peru 92 IX. The Spaniards in Peru—(continued) 104 X. The Spaniards in Paraguay 119 XI. The Portuguese in Brazil 145 XII. The Portuguese in Brazil—(continued) 158 XIII. The Portuguese in India 173 XIV. The Dutch in India 185 XV. The English in India.—System of Territorial Acquisition 202 XVI. The English in India—(continued).—Treatment of the Natives 252 XVII. The English in India.—Treatment of the Natives—(continued) 272 XVIII. The English in India—(continued) 285 XIX. The English in India—(concluded) 298 XX. The French in their Colonies 312 XXI. The English in America 330 XXII. The English in America—Settlement of Pennsylvania 356 XXIII. The English in America till the Revolt of the Colonies 367 XXIV. Treatment of the Indians by the United States 386 XXV. x xi Treatment of the Indians by the United States—(continued) 402 XXVI. The English in South Africa 417 XXVII. The English in South Africa—(continued) 443 XXVIII. The English in New Holland and the Islands of the Pacific 469 XXIX. Conclusion 499 COLONIZATION AND CHRISTIANITY. 1 CHAPTER I. These are they, O Lord! Who in thy plain and simple gospel see All mysteries, but who find no peace enjoined, No brotherhood, no wrath denounced on them Who shed their brethren’s blood! Blind at noon-day As owls; lynx-eyed in darkness.—Southey. Christianity has now been in the world upwards of One Thousand Eight Hundred Years. For more than a thousand years the European nations have arrogated to themselves the title of Christian! some of their monarchs, those of most Sacred and most Christian Kings! We have long laid to our souls the flattering unction that we are a civilized and a Christian people. We talk of all other nations in all other quarters of the world, as savages, barbarians, uncivilized. We talk of the ravages of the Huns, the irruptions of the Goths; of the terrible desolations of Timour, or Zenghis Khan. We talk of Alaric and Attila, the sweeping carnage of Mahomet, or the cool cruelties of more modern Tippoos and Alies. We shudder at the war-cries of naked Indians, and the ghastly feasts of Cannibals; and bless our souls that we are redeemed from all these things, and made models of beneficence, and lights of God in the earth! It is high time that we looked a little more rigidly into our pretences. It is high time that we examined, on the evidence of facts, whether we are quite so refined, quite so civilized, quite so Christian as we have assumed to be. It is high time that we look boldly into the real state of the question, and learn actually, whether the mighty distance between our goodness and the moral depravity of other people really exists. Whether, in fact, we are Christian at all! Have bloodshed and cruelty then ceased in Europe? After a thousand years of acquaintance with the most merciful and the most heavenly of religions, do the national characters of the Europeans reflect the beauty and holiness of that religion? Are we distinguished by our peace, as the followers of the Prince of Peace? Are we renowned for our eagerness to seek and save, as the followers of the universal Saviour? Are our annals redolent of the delightful love and fellowship which one would naturally think must, after a thousand years, distinguish those who pride themselves on being the peculiar and adopted children of Him who said, “By this shall all men know that ye are my disciples, if ye have love one to another?” These are very natural, but nevertheless, very awkward questions. If ever there was a quarter of the globe distinguished by its quarrels, its jealousies, its everlasting wars and bloodshed, it is Europe. Since these soi- disant Christian nations have risen into any degree of strength, what single evidence of Christianity have they, as nations, exhibited? Eternal warfare!—is that Christianity? Yet that is the history of Christian Europe. The most subtle or absurd pretences to seize upon each other’s possessions,—the contempt of all faith in treaties,—the basest policy,— the most scandalous profligacy of public morals,—the most abominable international laws!—are they Christianity? And yet they are the history of Europe. Nations of men selling themselves to do murder, that ruthless kings might ravish each other’s crowns—nations of men, standing with jealous eyes on the perpetual watch against each other, with arms in their hands, oaths in their mouths, and curses in their hearts;—are those Christian? Yet there is not a man acquainted with the history of Europe that will even attempt to deny that that is the history of Europe. For what are all our international boundaries; our lines of demarcation; our frontier fortresses and sentinels; our martello towers, and guard- ships; our walled and gated cities; our bastions and batteries; and our jealous passports? These are all barefaced and glaring testimonies that our pretence of Christianity is a mere assumption; that after upwards of a thousand years of the boasted possession of Christianity, Europe has not yet learned to govern itself by its plainest precepts; and that her children have no claim to, or reliance in that spirit of “love which casteth out all fear.” It is very well to vaunt the title of Christian one to another—every nation knows in its own soul, it is a hollow pretence. While it boasts of the Christian name, it dare not for a moment throw itself upon a Christian faith in its neighbour. No! centuries of the most unremitted hatred,—blood poured over every plain of Europe, and sprinkled on its very mountain tops, cry out too dreadfully, that it is a dismal cheat. Wars, the most savage and unprovoked; oppressions, the most desperate; tyrannies, the most ruthless; massacres, the most horrible; death-fires, and tortures the most exquisite, perpetuated one on another for the faith, and in the very name of God; dungeons and inquisitions; the blood of the Vaudois, and the flaming homes of the Covenanters are all in their memories, and give the lie to their professions. No! Poland rent in sunder; the iron heel of Austria on the prostrate neck of Italy; and invasions and aggressions without end, make Christian nations laugh with a hollow mockery in their hearts, in the very midst of their solemn professions of the Christian virtue and faith. But I may be told that this character applies rather to past Europe than to the present. What! are all these things at an end? For what then are all these standing armies? What all these marching armies? What these men-of-war on the ocean? What these atrocities going on from year to year in Spain? Has any age or nation seen such battles waged as we have witnessed in our time? How many Waterloos can the annals of the earth reckon? What Timour, or Zenghis Khan, can be compared to the Napoleon of modern Europe? the greatest scourge of nations that ever arose on this planet; the most tremendous meteor that ever burnt along its surface! Have the multitude of those who deem themselves the philosophical and refined, as well as the Christian of Europe, ceased to admire this modern Moloch, and to forget in his individual and retributory sufferings at St. Helena, the countless agonies and the measureless ruin that he inflicted on innocent and even distant nations? While we retain a blind admiration of martial genius, wilfully shutting our senses and our minds to the crimes and the pangs that constitute its shadow, it is laughable to say that we have progressed beyond our fathers in Christian knowledge. At this moment all Europe stands armed to the teeth. The peace of every individual nation is preserved, not by the moral probity and the mutual faith which are the natural growth of Christian knowledge, but by the jealous watch of armed bands, and the coarse and undisguised force of brute strength. To this moment not the slightest advance is made towards a regular system of settling national disputes by the head instead of the hand. To 2 3 4 5 this moment the stupid practice of settling individual disputes between those who pride themselves on their superior education and knowledge, by putting bullets instead of sound reasons into each other’s heads, is as common as ever. If we really are a civilized people, why do we not abandon barbarian practices? If we really are philosophical, why do we not shew it? It is a poor compliment to our learning, our moral and political philosophy, and above all, to our religion, that at this time of day if a dispute arise between us as nations or as men, we fall to blows, instead of to rational inquiry and adjustment. Is Christianity then so abstruse? No! “He that runneth may read, and the way-faring man, though a fool, cannot err therein.” Then why, in the name of common sense, have we not learned it, seeing that it so closely concerns our peace, our security, and our happiness? Surely a thousand years is time enough to teach that which is so plain, and of such immense importance! We call ourselves civilized, yet we are daily perpetrating the grossest outrages; we boast of our knowledge, yet we do not know how to live one with another half so peaceably as wolves; we term ourselves Christians, yet the plainest injunction of Christ, “to love our neighbour as ourselves,” we have yet, one thousand eight hundred and thirty-eight years after his death, to adopt! But most monstrous of all has been the moral blindness or the savage recklessness of ourselves as Englishmen. Secure from actual warfare, we have loved To swell the war-whoop, passionate for war! Alas! for ages ignorant of all Its ghastlier workings (famine or blue plague, Battle, or siege, or flight through wintry snows,) We, this whole people, have been clamorous For war and bloodshed; animating sports, The which we pay for as a thing to talk of, Spectators and not combatants! Abroad Stuffed out with big preamble, holy names, And adjurations of the God in heaven, We send our mandates for the certain death Of thousands and ten thousands! Boys and girls, And women, that would groan to see a child Pull off an insect’s leg, all read of war, The best amusement for our morning’s meal! The poor wretch who has learnt his only prayers From curses, who knows scarce words enough To ask a blessing from his heavenly Father, Becomes a fluent phraseman, absolute, Technical in victories, and deceit, And all our dainty terms for fratricide; Terms which we trundle smoothly o’er our tongues Like mere abstractions, empty sounds, to which We join no feeling, and attach no form! As if the soldier died without a wound; As if the fibres of this god-like frame Were gored without a pang; as if the wretch Who fell in battle, doing bloody deeds, Passed off to heaven, translated and not killed; As though he had no wife to pine for him, No God to judge him! Therefore evil days Are coming on us, O my countrymen! And what, if all-avenging Providence, Strong and retributive, should make us know The meaning of our words, force us to feel The desolation and the agony of our fierce doings? Coleridge. This is the aspect of the Christian world in its most polished and enlightened quarter:—there surely is some need of serious inquiry; there must surely be some monstrous practical delusion here, that wants honestly encountering, and boldly dispersing. But if such is the internal condition of Christian Europe, what is the phasis that it presents to the rest of the world? With the exception of our own tribes, now numerously scattered over almost every region of the earth, all are in our estimation barbarians. We pride ourselves on our superior knowledge, our superior refinement, our higher virtues, our nobler character. We talk of the heathen, the savage, and the cruel, and the wily tribes, that fill the rest of the earth; but how is it that these tribes know us? Chiefly by the very features that we attribute exclusively to them. They know us chiefly by our crimes and our cruelty. It is we who are, and must appear to them the savages. What, indeed, are civilization and Christianity? The refinement and ennoblement of our nature! The habitual feeling and the habitual practice of an enlightened justice, of delicacy and decorum, of generosity and affection to our fellow men. There is not one of these qualities that we have not violated for ever, and on almost all occasions, towards every single tribe with which we have come in contact. We have professed, indeed, to teach Christianity to them; but we had it not to teach, and we have carried them instead, all the curses and the horrors of a demon race. If the reign of Satan, in fact, were come,—if he were let loose with all his legions, to plague the earth for a thousand years, what would be the characteristics of his prevalence? Terrors and crimes; one wide pestilence of vice and obscenity; one fearful torrent of cruelty and wrath, deceit and oppression, vengeance and malignity; the passions of the strong would be inflamed—the weak would cry and implore in vain! And is not that the very reign of spurious Christianity which has lasted now for these thousand years, and that during the last three hundred, has spread with discovery round the whole earth, and made the name of Christian synonymous with 6 7 8 fiend? It is shocking that the divine and beneficent religion of Christ should thus have been libelled by base pretenders, and made to stink in the nostrils of all people to whom it ought, and would, have come as the opening of heaven; but it is a fact no less awful than true, that the European nations, while professing Christianity, have made it odious to the heathen. They have branded it by their actions as something breathed up, full of curses and cruelties, from the infernal regions. On them lies the guilt, the stupendous guilt of having checked the gospel in its career, and brought it to a full stop in its triumphant progress through the nations. They have done this, and then wondered at their deed! They have visited every coast in the shape of rapacious and unprincipled monsters, and then cursed the inhabitants as besotted with superstition, because they did not look on them as angels! People have wondered at the slow progress, and in many countries, the almost hopeless labours of the missionaries;—why should they wonder? The missionaries had Christianity to teach—and their countrymen had been there before them, and called themselves Christians! That was enough: what recommendations could a religion have, to men who had seen its professors for generations in the sole characters of thieves, murderers, and oppressors? The missionaries told them that in Christianity lay their salvation;— they shook their heads, they had already found it their destruction! They told them they were come to comfort and enlighten them;—they had already been comforted by the seizure of their lands, the violation of their ancient rights, the kidnapping of their persons; and they had been enlightened by the midnight flames of their own dwellings! Is there any mystery in the difficulties of the missionaries? Is there any in the apathy of simple nations towards Christianity? The barbarities and desperate outrages of the so-called Christian race, throughout every region of the world, and upon every people that they have been able to subdue, are not to be paralleled by those of any other race, however fierce, however untaught, and however reckless of mercy and of shame, in any age of the earth. Is it fit that this horrible blending of the names of Christianity and outrage should continue? Yet it does continue, and must continue, till the genuine spirit of Christianity in this kingdom shall arouse itself, and determine that these villanies shall cease, or they who perpetrate them shall be stripped of the honoured name of—Christian! If foul deeds are to be done, let them be done in their own foul name; and let robbery of lands, seizure of cattle, violence committed on the liberties or the lives of men, be branded as the deeds of devils and not of Christians. The spirit of Christianity, in the shape of missions, and in the teaching and beneficent acts of the missionaries, is now sensibly, in many countries, undoing the evil which wolves in the sheep’s clothing of the Christian name had before done. And of late another glorious symptom of the growth of this divine spirit has shown itself, in the strong feeling exhibited in this country towards the natives of our colonies. To fan that genuine flame of love, is the object of this work. To comprehend the full extent of atrocities done in the Christian name, we must look the whole wide evil sternly in the face. We must not suffer ourselves to aim merely at the redress of this or that grievance; but, gathering all the scattered rays of aboriginal oppression into one burning focus, and thus enabling ourselves to feel its entire force, we shall be less than Englishmen and Christians if we do not stamp the whole system of colonial usage towards the natives, with that general and indignant odium which must demolish it at once and for ever. 9 10 11 CHAPTER II. THE DISCOVERY OF THE NEW WORLD. The spoilers are come upon all high places through the wilderness. Jeremiah xii. 12. Forth rush the fiends as with the torrent’s sweep, And deeds are done that make the angels weep.—Rogers. We have thus in our first chapter glanced at the scene of crime and abomination which Europe through long ages presented, still daring to clothe itself in the fair majesty of the Christian name. It is a melancholy field of speculation—but our business is not there just now; we must hasten from it, to that other field of sorrow and shame at which we also glanced. For fifteen centuries, during which Christianity had been promulgated, Europe had become little aware of its genuine nature, though boastful of its profession; but during the latter portion of that period its nations had progressed rapidly in population, in strength, and in the arts of social life. They had, amid all their bickerings and butcherings, found sufficient leisure to become commercial, speculative, and ambitious of still greater wealth and power. Would to God, in their improvements, they could have numbered that of religious knowledge! Their absurd crusades, nevertheless, by which they had attempted to wrest the Holy City from the infidels to put it into the possession of mere nominal Christians, whose very act of seizing on the Holy Land proclaimed their ignorance of the very first principles of the divine religion in whose cause they assumed to go forth—these crusades, immediately scandalous and disastrous as they were, introduced them to the East; gave them knowledge of more refined and immensely wealthy nations; and at once raised their notions of domestic luxury and embellishment; gave them means of extended knowledge; and inspired them with a boundless thirst for the riches of which they had got glimpses of astonishment. The Venetians and Genoese alternately grew great by commerce with that East of which Marco Polo brought home such marvellous accounts; and at length, Henry of Portugal appeared, one of the noblest and most remarkable princes in earth’s annals! He devoted all the energies of his mind and the resources of his fortune to discovery! Fixing his abode by the ocean, he sent across it not merely the eyes of desire, but the far-glances of dawning science. Step by step, year by year, spite of all natural difficulties, disasters and discouragements, he threw back the cloud that had for ages veiled the vast sea; his ships brought home news of isle after isle—spots on the wide waste of waters, fairer and more sunny than the fabled Hesperides; and crept along the vast line of the African coast to the very Cape of Hope. He died; but his spirit was shed abroad in an inextinguishable zeal, guided and made invincible by the Magnet, “the spirit of the stone,” the adoption of which he had suggested.1—At once arose Gama and Columbus, and as it were at once—for there were but five years and a few months between one splendid event and the other,—the East and the West Indies by the sea- path, and America, till then undreamed of, were discovered! What an era of amazement was that! Worlds of vast extent and wonderful character, starting as it were into sudden creation before the eyes of growing, inquisitive, and ambitious Europe! Day after day, some news, astounding in its very infinitude of goodness, was breaking upon their excited minds; news which overturned old theories of philosophy and geography, and opened prospects for the future equally confounding by their strange magnificence! No single Paradise discovered; but countless Edens, scattered through the glittering seas of summer climes, and populous realms, stretching far and wide beneath new heavens, from pole to pole— Another nature, and a new mankind.—Rogers. Since the day of Creation, but two events of superior influence on the destinies of the human race had occurred—the Announcement of God’s Law on Sinai, and the Advent of his Son! Providence had drawn aside the veil of a mighty part of his world, and submitted the lives and happiness of millions of his creatures to the arbitrium of that European race, which now boasted of superior civilization—and far more, of being the regenerated followers of his Christ. Never was so awful a test of sincerity presented to the professors of a heavenly creed!—never was such opportunity allowed to mortal men to work in the eternal scheme of Providence! It is past! Such amplitude of the glory of goodness can never again be put at one moment into the reach of the human will. God’s providence is working out its undoubted design in this magnificent revelation of That maiden world, twin-sister to the old;—Montgomery. But they who should have worked with it in the benignity and benevolence of that Saviour whose name they bore, have left to all futurity the awful spectacle of their infamy! Had the Europeans really at this eventful crisis been instructed in genuine Christianity, and imbued with its spirit, what a signal career of improvement and happiness must have commenced throughout the vast American continent! What a source of pure, guiltless, and enduring wealth must have been opened up to Europe itself! Only let any one imagine the natives of America meeting the Europeans as they did, with the simple faith of children, and the reverence inspired by an idea of something divine in their visitors; let any one imagine them thus meeting them, and finding them, instead of what they actually were, spirits base and desperate as hell could have possibly thrown up from her most malignant regions— finding them men of peace instead of men of blood, men of integrity instead of men of deceit, men of love and generosity instead of men of cruelty and avarice—wise, enlightened, and just! Let any one imagine that, and he has before him such a series of grand and delightful consequences as can only be exhibited when Christianity shall really become the actuating spirit of nations; and they shall as the direct consequence, “beat their swords into ploughshares, and their spears into pruning-hooks.” Imagine the Spaniards and the Portuguese to have been merely what they 12 13 14 15 pretended to be,—men who had been taught in the divine law of the New Testament, that “God made of one blood all the nations of the earth;” men who, while they burned to “plant the Cross,” actually meant by it to plant in every new land the command, “thou shalt love thy neighbour as thyself;” and the doctrine, that the religion of the Christian is, to “do justice, to love mercy, and to walk humbly before God.” Imagine that these men came amongst the simple people of the New World, clothed in all the dignity of Christian wisdom, the purity of Christian sentiment, and the sacred beauty of Christian benevolence; and what a contrast to the crimes and the horrors with which they devastated and depopulated that hapless continent! The historian would not then have had to say—“The bloodshed and attendant miseries which the unparalleled rapine and cruelty of the Spaniards spread over the New World, indeed disgrace human nature. The great and flourishing empires of Mexico and Peru, steeped in the blood of forty millions of their sons, present a melancholy prospect, which must excite the indignation of every good heart.”2 If, instead of that lust of gold which had hardened them into actual demons, they had worn the benign graces of true Christians, the natives would have found in them a higher image of divinity than any which they had before conceived, and the whole immense continent would have been laid open to them as a field of unexampled and limitless glory and felicity. They might have introduced their arts and sciences—have taught the wonders and the charms of household enjoyments and refinements—have shewn the beauty and benefit of cultivated fields and gardens; their faith would have created them confidence in the hearts of the natives, and the advantages resulting from their friendly tuition would have won their love. What a triumphant progress for civilization and Christianity! There was no wealth nor advantage of that great continent which might not have become legitimately and worthily theirs. They would have walked amongst the swarming millions of the south as the greatest of benefactors; and under their enlightened guidance, every species of useful produce, and every article of commercial wealth would have sprung up. Spain need not have been blasted, as it were, by the retributive hand of Divine punishment, into the melancholy object which she is this day. That sudden stream of gold which made her a second Tantalus, reaching to her very lips yet never quenching her thirst, and leaving her at length the poorest and most distracted realm in Europe, might have been hers from a thousand unpolluted sources, and bearing along with it God’s blessing instead of his curse: and mighty nations, rivalling Europe in social arts and political power, might have been now, instead of many centuries hence, objects of our admiration, and grateful repayers of our benefits. But I seem to hear many voices exclaiming, “Yes! these things might have been, had men been what they are not, nor ever were!” Precisely so!—that is the point I wish expressly to illustrate before I proceed to my narrative. These things might have been, and would have been, had men been merely what they professed. They called themselves Christians, and I merely state what Christians would and must, as a matter of course, have done. The Spaniards professed to be, and probably really believed that they were, Christians. They professed zealously that one of their most ardent desires was to bring the newly-discovered hemisphere under the cross of Christ. Columbus returned thanks to God for having made him a sort of modern apostle to the vast tribes of the West. Ferdinand and Isabella, when he returned and related to them the wonderful story of his discovery, fell on their knees before their throne, and thanked God too! They expressed an earnest anxiety to establish the empire of the Cross throughout their new and splendid dominions. The very Spanish adventurers, with their hands heavy with the plundered gold, and clotted with the blood of the unhappy Americans, were zealous for the spread of their faith. They were not more barbarous than they were self-deluded; and I shall presently shew whence had sprung, and how had grown to such a blinding thickness, that delusion upon them. But the truth which I am now attempting to elucidate and establish, is of far higher and wider concernment than as exemplified in the early adventurers of Spain and Portugal. This grand delusion has rested on Europe for a thousand years; and from the days of the Spaniards to the present moment, has gone on propagating crimes and miseries without end. For the last three hundred years, Europe has been boasting of its Christianity, and perpetrating throughout the vast extent of territories in every quarter of the globe subjected to its power, every violence and abomination at which Christianity revolts. There is no nation of Europe that is free from the guilt of colonial blood and oppression. God knows what an awful share rests upon this country! It remains therefore for us simply to consider whether we will abandon our national crimes or our Christian name. Whether Europe shall continue so to act towards what it pleases to term “savage” nations, as that it must seem to be the very ground and stronghold of some infernal superstition, or so as to promote, what a large portion of the British public at least, now sincerely desires,—the Christianization, and with it the civilization, of the heathen. I shall now pass in rapid review, the treatment which the natives of the greater portion of the regions discovered since the days of Columbus and Gama, have received at the hands of the nations styling themselves Christian, that every one may see what has been, and still is, the actual system of these nations; and I shall first follow Columbus and his immediate successors to the Western world, because it was first, though only by so brief a period, reached by the ships of the adventurers. 16 17 18 19 CHAPTER III. THE PAPAL GIFT OF ALL THE HEATHEN WORLD TO THE PORTUGUESE AND SPANIARDS. Woe is me, my mother, that thou hast born me a man of strife, and a man of contention to the whole earth.—Jeremiah xv. 10. Also in their skirts is found the blood of the souls of the poor innocents.—Jeremiah v. 16. Columbus, while seeking for a western track to the East Indies, on Friday, Oct. 12th, 1492, stumbled on a New World! The discoveries by Prince Henry of Portugal, of Madeira, and of a considerable extent of the African coast, had impressed him with a high idea of the importance of what yet was to be discovered, and of the possibility of reaching India by sea. This had led him to obtain a Bull from Pope Eugene IV. granting to the crown of Portugal all the countries which the Portuguese should discover from Cape Non to India. Columbus, having now discovered America, although unknown to himself, supposing it still to be some part of India, his monarchs, Ferdinand and Isabella, lost no time in applying for a similar grant. Alexander VI., a Spaniard, was equally generous with his predecessor, and accordingly divided the world between the Spaniards and Portuguese! “The Pope,” says Robertson, “as the vicar and representative of Jesus Christ, was supposed to have a right of dominion over all the kingdoms of the earth. Alexander VI., a pontiff infamous for every crime which disgraces humanity, filled the papal throne at that time. As he was born Ferdinand’s subject, and very solicitous to procure the protection of Spain, in order to facilitate the execution of his ambitious schemes in favour of his own family, he was extremely willing to gratify the Spanish monarchs. By an act of liberality, which cost him nothing, and that served to establish the jurisdiction and fortunes of the papal see, he granted in full right to Ferdinand and Isabella, all the countries inhabited by infidels which they had discovered, or should discover; and in virtue of that power which he derived from Jesus Christ, he conferred on the crown of Castile vast regions, to the possession of which he himself was so far from having any title, that he was unacquainted with their situation, and ignorant even of their existence. As it was necessary to prevent this grant from interfering with that formerly made to the crown of Portugal, he appointed that a line, supposed to be drawn from pole to pole, a hundred leagues to the westward of the Azores, should serve as a limit between them; and, in the plenitude of his power, bestowed all to the east of this imaginary line upon the Portuguese, and all to the west of it, upon the Spaniards. Zeal for propagating the Christian faith, was the consideration employed by Ferdinand in soliciting this Bull, and is mentioned by Alexander as his chief motive for issuing it.” It is necessary, for the right understanding of this history, to pause upon this remarkable fact, and to give it the consideration which it demands. In this one passage lies the key to all the atrocities, which from that hour to the present have been perpetrated on the natives of every country making no profession of Christianity, which those making such a profession have been able to subdue. An Italian priest,—as the unfortunate Inca, Atahualpa, afterwards observed with indignant surprise, when told that the pope had given his empire to the Spaniards,—here boldly presumes to give away God’s earth as if he sate as God’s acknowledged vicegerent. Splitting this mighty planet into two imaginary halves, he hands one to the Spanish and the other to the Portuguese monarch, as he would hand the two halves of an orange to a couple of boys. The presumption of the act is so outrageous, that at this time of day, and forgetting for a moment all the consequences which flowed from this deed, one is ready to burst into a hearty fit of laughter, as at a solemn farce, irresistibly ludicrous from its grave extravagance. But it was a farce which cost, and still costs the miserable natives of unproselyted countries dear. It was considered no farce—there was seen no burlesque in it at the time of its enactment. Not only the kings of Spain and Portugal, but the kings and people of all Europe bowed to this preposterous decision, and never dreamed for a moment of calling in question its validity. Edward IV. of England, on receiving a remonstrance from John II. of Portugal on account of some English merchants attempting to trade within the limits assigned to the Portuguese by the pope’s bull, so far from calling in question the right thus derived by the Portuguese from the pope, instantly ordered the merchants to withdraw from the interdicted scene. Here then, we have the root and ground of that grand delusion which led the first discoverers of new lands, to imagine themselves entitled to seize on them as their own, and to violate every sacred right of humanity without the slightest perception of wrong, and even in many instances, in the fond belief that they were extending the kingdom of Christ. We have here the man of sin, the anti-Christ, so clearly foretold by St. Paul,—“the son of perdition, who opposeth and exalteth himself above all that is called God or that is worshipped; so that he as God, sitteth in the temple of God, shewing himself that he is God.... Even him, whose coming is after the working of Satan with all power, and signs and lying wonders; and with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth that they might be saved. And for this cause God shall send them a strong delusion, that they should believe a lie.”—Second Epistle to the Thessalonians, ii. 3, 4, 9, 10, 11. Strange and abounding in most singular transactions as is the history of the Papal church, there is not to be found in it one fact in which the son of perdition, the proud anti-Christ, is more characteristically shown than in this singular transaction. We have him here enacting the God indeed! and giving away a world in a breath. Vast and mighty nations, isles scattered through unknown oceans, continents stretching through all climates, and millions on millions of human beings, who never heard of his country or his religion, much less of his name, are disposed of with all their fortunes; given up as so many cattle to the sword or the yoke of the oppressor—the very ground given from beneath their feet, and no place left them on God’s earth—no portion in his heritage, in time or in eternity, unless they acknowledged the mysterious dogmas and more mysterious power of this hoary and shaven priest! Never was “the son of perdition” more 20 21 22 23 glaringly revealed; for perdition is the only word that can indicate that fulness of misery, devastation, and destruction, which went forth with this act, upon millions of innocent and unconscious souls. Never was “the deceivableness of unrighteousness” so signally exemplified; for here was all Europe,—monarchs, ministers,—whatever it possessed of wise, or learned, powerful, or compassionate, all blinded with such “a strong delusion,” that they could implicitly “believe a lie” of so monstrous and flagrant a kind. It is difficult for us now to conceive how so gross a delusion could have wrapped in darkness all the intellect of the most active and aspiring portion of the globe; but it is necessary that we should fix this peculiar psychological phenomenon firmly and clearly in our minds, for on it depends the explication of all that was done against humanity during the reign of Papacy, and much that still continues to be done to this very day by ourselves, even while we are believing ourselves enfranchised from this “strong delusion,” and too much enlightened to “believe a lie.” We must bear in mind then, that this strange phenomenon was the effect of nearly a thousand years’ labour of the son of perdition. For ages upon ages, every craft, priestly and political; every form of regal authority, of arms, and of superstition; every delusion of the senses, and every species of play upon the affections, hopes and fears of men, had been resorted to, and exerted, to rivet this “strong delusion” upon the human soul, and to make it capable of “believing a lie.” In the two preceding chapters, I have denied the possession of Christianity to multitudes and nations who had assumed the name, with a sternness and abruptness, which no doubt have startled many who have now read them; but I call earnestly upon every reader, to attend to what I am now endeavouring deeply to impress upon him; for, I must repeat, that there is more of what concerns the progress of Christian truth, and consequently, the happiness of the human race, dependent on the thorough conception of the fact which I am going to state, than probably any of us have been sufficiently sensible of, and which we cannot once become really sensible of, without joining heart and hand in the endeavour to free our own great country, and Christendom in general, from the commission of cruelties and outrages that mock our profession of Christ’s religion, and brand the national name with disgrace. There is no fact then, more clearly developed and established past all controversy, in the history of the Papal church, than that from its very commencement it set aside Christianity, and substituted in the words of the apostle, “a strong delusion” and “the belief of a lie.” The Bible—that treasury and depository of God’s truth—that fountain of all pure and holy and kindly sentiments—that charter of all human rights— that guardian of hope and herald of salvation, was withdrawn from the public eye. It was denounced as the most dangerous of two-edged instruments, and feared as the worst enemy of the Papal system. Christianity was no longer taught, the Bible being once disposed of; but an artful and deadly piece of machinery was put in action, which bore its name. Instead of the pure and holy maxims of the New Testament—its sublime truths full of temporal and eternal freedom, its glorious knowledge, its animating tidings, its triumphant faith—submission to popes, cardinals, friars, monks and priests, was taught—a Confessional and a Purgatory took their place. Christianity was no longer existent; but the very religion of Satan—the most cunning invention, by which working on human cupidity and ambition, he was enabled to achieve a temporary triumph over the Gospel. Never was there a more subtle discovery than that of the Confessional and the Purgatory. Once having established a belief in confession and absolution, and who would not be religious at a cheap rate?—in the Confessional —the especial closet of Satan, every crime and pollution might be practised, and the guilty soul made to believe that its sin was that moment again obliterated. Even if death surprised the sinner, there was power of redemption from that convenient purgatory. Paid prayers were substituted for genuine repentance—money became the medium of salvation, and Beelzebub and Mammon sate and laughed together at the credulity of mankind! Thus, as I have stated, Christianity was no longer taught; but a totally different system, usurping its name. Instead of simple apostles, it produced showy popes and cardinals; instead of humble preachers, proud temporal princes, and dignitaries as proud; instead of the Bible, the mass-book and the legends of saints; instead of one God and one Saviour Jesus Christ, the eyes of its votaries were turned for help on virgins, saints, and anchorites—instead of the inward life and purity of the gospel-faith, outward ceremonies, genuflexions, and pageantry without end. Every man, however desperate his nature or his deeds, knew that for a certain amount of coin, he could have his soul white-washed; and, instead of a healthy and availing piety, that spurious and diabolical devotion was generated, which is found at the present day amongst the bandits of Italy and Spain—who one moment plunge their stiletto or bury their bullet in the heart of the unsuspecting traveller, and the next kneel at the shrine of the Virgin, perform some slight penance, offer some slight gift to the church, and are perfectly satisfied that they are in the way of salvation. It is that spurious devotion, indeed, which marks every superstition—Hindoo, Mahometan, or Fetish—wherever, indeed, mere outward penance, or the offering of money, is substituted for genuine repentance and a new life. Let any one, therefore, imagine the effect of this state of things on Europe through seven or eight centuries. The light of the genuine gospel withdrawn—all the purity of the moral law of Christ—all the clear and convincing annunciations of the rights of man—all the feelings of love and sympathy that glow alone in the gospel;—and instead of these an empty show; legends and masses, miracle-plays and holiday pageants; such doctrines of right and wrong, such maxims of worldly policy preached as suited ambitious dignitaries or luxurious friars—and it will account for that singular state of belief and of conscience which existed at the time of the discovery of the new countries of the East and West. It would have been impossible that such ignorance, or such shocking perversion of reason and faith, could have grown up and established themselves as the characteristics of the public mind, had every man had the Bible in his hand to refer to, and imbue himself daily with its luminous sense of justice, and its spirit of humanity. We shall presently see what effects it had produced on even the best men of the 15th and 16th centuries; but what 24 25 26 27 perhaps is not quite so much suspected, we shall have to learn in the course of this volume to what an extent the influence of this system still continues on the Protestant mind. So thoroughly had it debauched the public morality, that it is to this source that we alone can come to explain the laxity of opinion and the apathy of feeling that have ever since characterized Europe in its dealings with the natives of all new countries. To this day, we no more regard the clearest principles of the gospel in our transactions with them, than if such principles did not exist. The Right of Conquest, and such robber-phrases, have been, and even still continue to be, “as smoothly trundled from our tongues,” as if we could find them enjoined on our especial approbation in the Bible. But genuine Christianity is at length powerfully awaking in the public mind of England; and I trust that even the perusal of this volume will strengthen our resolution to wash the still clinging stains of popery out of our garments, and to determine to stand by the morality of the Bible, and by that alone. In closing this chapter, let me say that I should be very sorry to hurt the feelings of any modern Catholic. The foregoing strictures have no reference to them. However much or little of the ancient faith of the Papal church any of them may retain, I believe that, as a body, they are as sincere in their devotion as any other class of Christians; but the ancient system, character, and practice of the Church of Rome, are matters of all history, and too closely connected with the objects of this work, and with the interests of millions, to be passed without, what the author believes to be, a faithful exposition. 28 CHAPTER IV. THE SPANIARDS IN HISPANIOLA. The gathering signs of a long night of woe.—Rogers. The terms of the treaty between the Spanish monarchs and Columbus, on his being engaged as a discoverer, signed by the parties on the 17th of April, 1492, are sufficiently indicative of the firm possession which the doctrines of popery had upon their minds. The sovereigns constituted Columbus high-admiral of all the seas, islands, and continents which should be discovered by him, as a perpetual inheritance for him and his heirs. He was to be their viceroy in those countries, with a tenth of the free profits upon all the productions and the commerce of those realms. This was pretty well for monarchs professing to be Christians, and who ought to have been taught—“thou shalt not covet thy neighbour’s house; thou shalt not covet thy neighbour’s wife, nor his man-servant, nor his maid-servant, nor his ox, nor his ass, nor any thing that is thy neighbour’s.” But they had been brought up in another faith: the Pope had exclaimed— Creation’s heir! the world, the world is mine! and they took him literally and really at his word. And it will soon be seen that Columbus, though naturally of an honorable nature, was not the less the dupe of this fearful system. He proceeded on his voyage, discovered a portion of the West Indies, and speedily plunged into atrocities against the natives that would have been pronounced shocking in Timour or Attila. James Montgomery, in his beautiful poem, the West Indies, has strongly contrasted the character of Columbus and that of his successors. The winds were prosperous, and the billows bore The brave adventurer to the promised shore; Far in the west, arrayed in purple light, Dawned the New World on his enraptured sight. Not Adam, loosened from the encumbering earth, Waked by the breath of God to instant birth, With sweeter, wilder wonder gazed around, When life within, and light without he found; When all creation rushing o’er his soul, He seemed to live and breathe throughout the whole. So felt Columbus, when divinely fair At the last look of resolute despair, The Hesperian isles, from distance dimly blue, With gradual beauty opened on his view. In that proud moment, his transpor...