Bartolomé de Las Put - SpeedyLook encyclopedia

Biography

Bartolomé of mow Casas is the son of Pedro of mow Casas, modest merchant who belonged seems it with a line of Jewish converted. The father and the uncle of Las Put took part in the second voyage of Colomb. Bartolomé of mow Casas kept a close relation with wire of Colomb.

Chronology

1484

Birth in Seville. Its childhood and its youth are unknown.

1493

the Bartolome young person attends the entry of Christophe Colomb in Seville, at the time of the return of the first voyage of the admiral.
the father and the uncle de Barolome accompany Colomb at the time of the second voyage which leaves Cadiz, on September 25th.

1498

While returning from the New World the father of Mow Put brings back for Spanish Island (Hispaniola) a young Indian slave for him. It will be repatriated little time afterwards.

1502-1506

Bartolomé goes to the Indies, probably with his/her father. It goes there with the new Governor Nicolas de Ovando.

1506-1507

Las Put goes to Rome. It is ordered there priest.

1508-1512

It turns over in the Spanish island as clerk. It celebrates its first Messe sung with the Design of Vega (1510), and becomes thus the “first officiant” of the New World.

1512-1514

Las Put share for Cuba, called by Diego Velazquez, lieutenant de Diego Colon in this island. He accompanies as chaplain the captain Panfilo de Narvaez, and is pilot new atrocities and slaughters, like that of Caonao.

1514-1515

Las Put starts, after having meditated on the crowned texts, to doubt the legitimacy of the profits obtained at the expense of the Indians, thus approaching the positions of Dominican of the Spanish Island and those which went then to Cuba.

1516-1542

a first series of steps near the young king Carlos I (Charles I king d' Espagne, Charles V emperor of the Holy roman Empire Romain Germanic, known in France under the name of Charles Quint), of the Fonseca minister and the Conchillos secretary, appears unfruitful. With died of the Las sovereign Put starts again his steps near the regents Adrien and Cisneros, to which it presents his first Mémoires of denunciation of the wrongs and important a Mémoire of solutions .

1542-1544

In 1542, Las Put obtains that the New Lois are adopted .
In 1543, Las Put accepts the évêché vacant one of Chiapas which included Tezulutlan. It is devoted bishop to Seville, in 1544.

1544-1547

Arrived at Santo Domingo on September 14th, 1544, Letter with the Prince in whom he denounces Spanish tyrannies.
Arrived at its diocese of Chiapas at the beginning of 1545. In October and November 1545 " Letters " addressed to the Audience of the Borders located at Gracias de Dios, Honduras.
1547 final return in Spain.

1547-1551

1548, drafting of the Treated Indians who became slaves .

1553-1560

in November 1559, Las Put bequeaths its manuscript of the History of the Indies to the College San Grégorio de Valladolid where it resides.

Voici the text that Las Put placed at the beginning of the first two books of the History, after having put them at clean and revised: “I leave this history, me fray Bartolomé of mow Casas, former bishop of Chiapa, in confidence with this college San Gregorio, by urging, in the name of the Sky, the father vice-chancellor and its advisers for time considered, to give it to reading with any layman inside the college, and even less with-outside, throughout one forty year as from this year 1560 which will start, and I give from there for that to their conscience. And once these forty years passed, if they judge that is appropriate for many Indiens and of Spain, they will be able to make it print, for the glory of God and the manifestation of the truth mainly. And it does not seem to be appropriate that all the members of the college read it, but only wisest, so that it is not published before the hour, because that does not have a raison d'être, and would not be of any profit.” November 1559, Deo gratias. The bishop fray Bartolomé of mow Put.

1560-1566

Las Put accompanies the court in its displacements, in Toléde in 1560 then in Madrid in 1562.
1563-64 Mow Put makes remonstrances in Dominican of Chiapas and Guatemala which seem less active in their combat against the injustices.
It compiles two important documents: " Of thesauris " , in Latin, in 1563 and the Treated of the twelve doubts , in 1564.
It dictates its will in 1564.
Rédaction of a Memoire to the Council , in 1565 then of a Requete to Magpie V in 1566.
Las Put dies in the Dominican convent of Atocha, the 17 or L July 8th, 1566, at the 82 years age.

Relation

In 1503 he becomes owner of a Encomienda, i.e. a document of title allotted to Spanish on indigenous grounds with the inhabitants who are attached there to exploit these grounds. It is located at Concepción of Vega and brings back 100.000 castellanos per annum. This situation is not general. On 2500 Spanish, “more than thousand died and the others were in great anguishes” writes it. At that time he is especially pioneer and colon.
He turns to the religion and is made order priest between 1506 and 1510 according to Manual Père Novia Martinez in Rome or in Spain, one is unaware of it This concept of first mass remains however fuzzy because it can as well be a question of its first mass as monk like his first mass in its place of worship. It turns over to the new world where it hears a certain Antonio Montesinos who denounces the injustices of which it was pilot by announcing “the voice which shouts in the desert of this island, it is me, and I say to you that you all are in a state of fished mortal because of your cruelty towards an innocent race”. It will have to return to Spain to be justified, and will take part in the design of the Lois of Burgos in 1512-1513. It appears obvious that this speech marked Las Put even if it immediately did not lead this last to the fight for which he is so known.

In 1512 Mow Put share for Cuba. Called by Diego Velasquez, lieutenant de Diégo Colon in this island he becomes chaplain of Conquistadores. He tries to limit the massacres. It should be believed that its service is appreciated since it receives by “répartimiento” (division of the conquered grounds) a news encomienda with the natives who are attached there. In 1513, in spite of a massive evangelization and baptisms, it cannot prevent the massacre of Caonao which it disapproves in agreement with the Dominican ones but does not prevent it from benefitting from sound encomienda and of its gold bearing grounds. In 1513 the Pope allots to Spanish rights and standards on the discovery, it is the “Requerimiento”. The Indians must recognize the Church. If they refuse one can impose to them by “iron and fire”. Mow Put there oppose.
In 1514, whereas it prepares its Las mass Put, reads “That which offers a sacrifice drawn from the substance from poor acted as if it sacrificed a son in the presence of his father”. He takes conscience of the indigenous condition then and decides to leave for the metropolis with Antonio de Montesinos, it is his “First Conversion”.

Bartolomé de Las Put engages then in a fifty years fight during which it will make more than fourteen voyages between the two continents, voyages which could last between sixty and four twenty ten days on boats which made less than 100 barrels, charged with various cargoes, with horses strapped in the hold, cabins from 6 to 8 people. The conditions weather could be horrible, it was necessary to do oneself its food and the diseases were with go with the yellow fever, the cholera, the scurvy and well of others.

This combat is announced difficult, it is necessary to safeguard at the same time the interests of the crown and the life of the natives. According to Las Put, Indiens and colonists are dependant. Indeed the Spaniards need labor to grow rich and they must take care of it so that they work more. However the population drops at sight of eye, there were 1.100.000 Indians in 1492 and there remain 16.000 in 1516 about it according to the man of the church. He thus seeks to address himself to the king Ferdinand II of Aragon but this one dies in 1516. He sees himself then opposite with the regent who is not interested in this combat. He then will see the Cardinal Cisneros, former confessor of Isabelle the Catholic who supports it, like Adrien, the tutor of Charles Quint, and future Pope Adrien VI. He writes a plan of reforms entitled the “Memory of the fourteen remedies” where he preaches:

end of the encomiendas,
regulation of work,
end of the forced labors,
Spanish farmer sending with their families to jointly exploit grounds with the Indians,
dismissal of the administrators in place,
to combine evangelization and colonization,
to take blacks like slaves to compensate for the mortality of the natives (late awakening of its error, 9.000 blacks brought in 10 years).

In 1516 it is named “prosecutor and universal guard of all the Indians of the Indies” and is put at the head of a board of inquiry in the Indies with Hermits of Saint Jerome, an influential order of Spain which lets itself influence by the colonists and who reject Las Put showing it not to see the economic interest of the current policy in the Indies. In 1517 it returns to Spain to be justified.

From 1517 to 1519 it is at the court charged “to cure the evils of the Indians”. In 1519 Charles Quint becomes emperor. Las Casas is opposed then to the Queredo bishop on the fate of the natives and leaves victorious the debate in front of Empereur.
It becomes aware that the islands are lost, all the natives who lived there either died, or of the slaves. But he does not want that this phenomenon reproduces on the grounds into discovered and asks for a sector of conquest and peaceful conversion with the Dominican ones and of Franciscains. With the the Council of the Indies, the institution created in Spain to write the clean laws in the Indies and to control the colonies, Las Put obtains from the king the capacity to exert the pressures necessary to obtain this ground of peace. In 1520, through pressures, it obtains by capitulations of the crown, 200 miles around Cermana and promises to pacify 10.000 Indians in 10 years and to pour a tribute with the crown at the end of 3 years. It leaves the year even with fifty companions and sixty ten peasants. But it cannot join its territory, loses its peasants who become hunters of slaves and must make concessions by needs for money. Moreover, before its arrival the conquistadores made many massacres, which makes any evangelization impossible and, whereas it turns over towards Hispanola or Holy Domingue, an indigenous revolt massacres the brothers franciscains.

This failure disturbs it. It is locked up then in the preaching friars who direct his mission towards a goal more spiritual than colonial. It becomes Dominicain in 1522 and is made call Fray Las Put. It is its “Second Conversion”.

It is locked up then with the monastery in a nine years silence. The order of Dominican is a brotherhood which he knows and which appreciates it. It made poverty, obedience, vow of chastity there and follows a legal, theological and biblical formation there. In 1527, it is in charge of the establishment of a new monastery in the north of the island. It consigns there the memory of the dramas which it lived and of those which arrived until him. It then writes “De Unico Modo” which means “single way of attracting all mankind with the true religion” that it enriches in 1537 by the bubble by the pope Paul III “Sublimis Deus” which proclaims the humanity of the Indians and their aptitude to receive the Christian faith: “Considering that the Indians, being true men are ready to receive the Christian faith, but still, according to what we know strongly wish it… we decide and declare, notwithstanding any contrary opinion, which known as Indiens… could be in no way private of their freedom nor of the possession of their goods… and which they will have to be called with the faith of Jesus-Christ by the preaching of the divine word and the example of a virtuous and holy life. ”

It is pressed on the Gospels, “Nothing is good that what is free… that nobody forces the infidels to believe”, and makes five proposals:

the preacher must appear as a person who does not want to control her listeners,
it should not have any intention to have richnesses,
it must be soft, gracious, peaceful, benevolent, listen with respect and pleasure the doctrines,
its life and its behavior must be in agreement with what it teaches,
the listeners seeing the action of the Master will glorifieront the Father of the Sky,
it attacks the conquistadores and the false evangelists while being pressed on testimonys of conquistadores or other colonists and priests.

The Las January 20th, 1531 Put writes a letter with the Council of the Indies because, in front of the extension of the colonial movement and of the new conquests such as Guatemala, Mexico, Chile, Peru which is accompanied by the development of the encomienda, it sees a vaster world for the preachers, but a world condemned to death. It is a letter impassioned, hard and violent to mark the metropolis. He wants évangéliser when he says “the faith could without main efforts being exaltée and diffused among these pagan people”. He is pressed on the will of Isabelle the Catholic into 1503 who obliges the evangelization in the respect of the people. He uses a tone of indictment by saying that if the Council were on the spot it would act differently and that right-hand men are necessary on the spot while asking why the envoys of holy Spain show violence so much. So Tired Put still does not refuse there the principle of colonization, it wants to pacify the continent by guards, the “Caballeros”. For him, there will be recognition of the king when there is recognition of God and that thus the natives will with pleasure pay a tax of a value of a jewel.

From 1534 to 1536, Las Put undertakes a voyage to Peru. Left Panama, the bad conditions of navigation oblige it To change course and to take refuge in Nicaragua.

From 1536 to 1540. Las Casas arrives at the Nicaragua with two named disciples Angulo and Latrada and attends Granada at the beginning of the slaves for the mines of Peru. They die in mass on the roads. Las Casas does not support it and, whereas it prepares a prediction on the peaceful evangelization, the governor prepares an attack against the unsubdued tribes and proposes to him to join to it as chaplain. Mow Put proclamation and rises against such a proposal and threatens to excommunicate all those which would engage in such a fight. At the end of ten months the situation is intolerable and it must leave.

They go to Santiago to Guatemala where they have the support of the Maroqquin bishop who learned the Quechua. In 1537, in metropolis, the colonists are blamed by all the church following the promulgation of the bubble Sublimis Deus which recognizes the humanity of the Indians. Moreover, the previous year, the reappearance in Florida of the treasurer of Narvaez and three of its commanders after nine years of disappearance thanks to the natives supports the theses of the indigenists.

In front of these raised shields the colonists defy Las Put évangéliser the “Earth of War”, a not conquered territory. The priest obtains then from the governor five years without conquests in this territory, only the monks are authorized there. In two years only four Caciques (of the chiefs of tributes) is baptized with the accesses of the zone. But in March 1540 it turns over in Espagne.
Its goal is to recruit new missionaries. It leaves with several letters of introduction. It will be made replace in this task by Louis Cancer. On his arrival in Spain, Charles Quint is in Flandres, and while waiting for its return, Las Put studies in Salamanque in particular. It meets there the father Francisco de Vitoria (1480-1546) an academic of Salamanque, creator of the modern international law. He comments on Saint Thomas and leads to ideas close to those of Mow Put on the evangelization of the Indies in opposition to the imperialism. He defines the war right and announces that it must be declared by the legitimate authority, his objective is to restore peace. It must be led with right intentions and must aim at the repair of serious injustices. There is thus no war right in Americas.

It is at that time that he writes the “Brevissima” or “very short relation of the destruction of the Indies” where he explains why the Indians are good, nice, open. These are ewes whose Church and Emperor are the shepherds and the conquistadores wolves. It retranscribes testimonys, by conquered areas, with Hispañola, Cuba, the Dry land, the News-Spain and so on, for all the provinces of the Spanish colonies. It has to it cruelties whose the natives are victims and the structures which exploit them. It is its publication, ten years later, which will be at the origin of the “Black Legend”. The enemies of Spain saw a means there of attacking Spain on its behaviors with respect to the natives. Indeed, France or England could nourish their hatred of Spain while arguing mainly on the exaggerations of Mow Put what carried a certain discredit upon the guard of the natives.

The “eighth remedy” is another writing of the time when Las Put awaited the return of the Emperor. It explains there to the king why it was misled by the encomenderos, that it does not protect the Indians as recommends it the mission which was given to him by the Pope and this in spite of him. It pushes its argumentation, “even if Your Majesty were to lose its royal domination on these people and to give up their conversion, that would be better for It that the current location where the Indians are dedicated to a complete destruction, because the Christian law absolutely defends to make the evil so that the good follows”.

At the end of 1541, the Emperor is of return. The Las January 26th, 1542 Put is introduced at Charles Quint. The Emperor is made indignant by the summary of the “Brevissima” and reform the Conseil of the Indies. Thirteen men in committee are in charge of a new legislation. The first session is chaired by the Emperor and Mow Put. In November 1542 the “Nouvelles laws are written” which are composed of forty articles which can be divided into four principal provisions: they proclaim:

the natural freedom of the Indians and obliges the handing-over in freedom of the slaves;
the freedom to the work, limit the loads and prohibit the fisheries of pearls;
the freedom of residence and the free property of the goods, punishing those who will be violent ones or aggressive towards the Indians;
they abolish the system of the encomiendas.

The news of the publication of these laws causes in the New World of the revolts. Las Casas is fustigated. A civil war bursts in Peru, of the Spaniards return on the old continent, of the Blacks, forgotten by its laws revolt. It is anarchy in viceroyalties. In 1546, the laws are repealed, the encomienda is just prohibited with the curés.
Prince Philippe in charge of the regency of the kingdom is surrounded by opponents with Las Put. So that it is less dangerous or worrying for the richnesses of the colonies one proposes to him one évêché with Cuzco, richest. He refuses for this reason because it is in opposition with its sermons. One proposes to him then, in the south of Mexico, new évêché with the Chiapas whose capital is Ciudad Real. The climate is hard there, the population is poor there but the plantations thrive. It accepts this station for the application of “its” new laws.

He dreams of a Christian republic by the foundation of monasteries and surrounds himself by thirty-four monks, Dominican and franciscains. The nomination takes place on December 19th, 1543 and is devoted on March 21st, 1544. The voyage is done in convoy but it must wait four months before the departure.

July 11th, 1544 it embarks. Its boat, the San Salvador , badly is fastened and badly controlled. On its arrival in Mexico, it is very badly accommodated and must take refuge at Franciscains where it learns the suspension from the new laws. It takes the road for Chiappas. A ship makes shipwreck and nine missionaries die. Its voyage announces the difficulties of its task. It arrives on March 12th, 1545, Sunday of Passion. He asks for the release of all the slaves, in vain. He designates only one confessor, the Perera Senior and threat to excommunicate the colonists what frightens them. But the senior exonerates the colonists and is made excommunicate by Las Put. The colonists, insane of rage, invade évêché and the bishop misses dying. It is obliged to flee in “ground of war” which was converted and which became true peace or “Vera Paz”. The hostility of which it is victim in the New World obliges it to turn over to Spain in 1547 after having learned the reversal from the Emperor on the laws nouvelles.
The new laws are not completely a failure, the tribes of the natives remain regulated, and the encomienda tends to disappear.

In 1547, Las Put returns definitively to Spain, at the 63 years age. It does not return for its retirement but to continue the combat from the old continent. It continues its fight for a peaceful conquest by the Gospel with like model “Vera Paz”. It settles with the Dominican convent of Valladolid where it carries out a life of meditation, silence, work and prayers. There remains however close to the court, not far from the Masters of theology, doctors de Salamanque and Vittoria, died in 1546.

About 1547, In reference to the famous controversy with Sepulveda about the legitimacy of the wars of conquest, Bartolomé of mow Casas presents its " thirty proposals very juridiques".
In 1550, he asks has to be discharged from his episcopal obligations and goes to Seville for in order to dealing with Dominican monk sending. It is initially charged to recruit missionaries franciscains, Dominican or augustins what enables him to circulate through the various convents. But this task is not enough for him, it thinks that so that its doctrines are effective, it should teach it itself. It then makes publish its “Handbook of the confessor” and so that its missionaries are not corrupted in the New World, it continues to send its writings to them. But, despite everything, it loses influence on the court. The regent, Prince Philippe, under the influence of his tutor the imperialist Sepulveda, ignores the Indian cause to the profit of that of the colonists and the substantial funds which they report of the Indies.

In 1547, the “thirty legal proposals” are a treaty of Christian right addressed to the Conseil of the Indies, where he announces that the wars in the new world and that should be released the slaves were unjust. He is justified by the Traité of Tordesillas of 1493 where the authority of the king is done by the agreement of Caciques. The subject will be tackled again in 1553 in “Tratado Comprobatorio” or “treaty proving the sovereign empire that kings de Castille have on the Indies”.

Sépulveda is a canon of Cordoue, translator of Aristote. It remained a long time with Rome where it was made many friends. It is made lawyer of the Conquistadores in “Alter Democrats”: “of the right causes of the war”. According to him, the war is right when she is ordered by the authority legitimate, made for a right cause and inspired by a pure intention. The natives are idolâtres which commit the worst crimes, they of lower nature and thus have to be submitted to more evolved/moved men, the Spaniards. “It is a duty to release the innocent ones. ” This work receives the approval of the archbishop of Seville, president of the Council of the Indies, and is received at the court, but he sees himself refusing “the imprimatur” by the universities in particular Salamanque. Las Casas answers it immediately by declaring that the war is unjust as from the moment when it is the instrument of oppression.

Charles Quint, who arrives at the end of his reign, is disturbed by these movements. He makes a double decision: to reduce forwardings of conquest and to join together a commission of fourteen theologists to put a term at the discussions on the evangelization of the Indies. It is it face to face between Sepulveda and Las Put which meet in a “tournament” (known under the name of Controverse of Valladolid) whose stake is their doctrines and its application to the New World. It begins in August 1550. Sépulveda begins the debate by speaking a whole day. Las Casas answers by a five days reading. With the twelve objections of Sépulveda, Las Put answers by twelve counterparts. There is no official conclusion and each duellists is estimated victorious. However, Démocrates has lter will never be printed in Spain, and the wars of conquest are always suspended. Moreover, one can read in an ordinance of Philippe II, in 1573, “that the discoveries do not take the name of conquests, because it is of our desire which they are made in peace and the love. ”

In 1553, it leaves Seville where it prepared its missionaries, and is turned over from there to Valladolid where it launches out in the drafting of “the history of the Indies” and “the apologetic history”. It wants to restore the truth there on the conquest of the Indies, “the colonization of the Indies whose single object was the conversion of the infidels, completely sacrificed this spiritual end to the temporal means”. He consults the files since Christophe Colomb and reproaches him, just like with itself, the slavery of the Indians as well as of the blacks. Its work goes from discovered in 1492 until its Dominican conversion in 1522. It there cumulates many details on the conquest and is pressed on probably exaggerated figures. According to him, there were three million and half of inhabitants on the island Hispañola in 1492. It completes it in 1559 and prohibits its publication before 1600. Probably by fear of the censure following the consequences of the “Brevissima”.

" And my intention are that it did not leave under any pretext the College, except being printed, when God judges it good, and that the originals will remain forever with the college . " (BAE, T, CX, p.540).

It will remain in fact " interdite" of publication until the XIXe century. But actually the manuscript of the major work of Mow Put did not remain locked up with the College San Grégorio. Against the will of Mow Put, the work was given in 1571 to the Council of the Indies. The president of this organization, Juan de Ovando, with entrusted the manuscript of mow Put in the chronicler and Grand Cosmographer Juan Lopez de Velasco which will preserve it until 1597. To this date the work was given to the secretary Juan de Ibarra. The manuscript was then given to the Large Chronicler Antonio de Herrera, recently named with this load, with an aim of writing the History of the Indies on Ordre of its Majesty and of the Council ds the Indies. Herrera with used the manuscript of LasCasa to write a great part its work. It gives the impression to have taken part in certain events whereas the spectator of it was Las Put. Herrera plagiarized the manuscript of way so off-hand that certain authors drew up a list of the recopied chapters. One finds a dye stick of the passages concerned in the edition of work of Herrera published by the Academy d" History of Madrid in 1934. The history of the Indies will be published for the first time, in Castilian, in Madrid, in 1875-1876, on the initiative Feliciano Ramirez de Arellano, marquis Fuensanta del Valle. And for the first French time in 2002, in Paris.

Its other work, the apologetic History has as a thesis these some lines: “these people of the Indies equalize and even exceed many nations of the world, famous organized and reasonable: they are not lower than any”. It thus defends the cause of the Indians in their dedicating virtues which one do not find elsewhere, perhaps even not in catholic Spain. Divided into 237 chapters, it covers various subjects, and of a moral history of humanity. She will remain prohibited, she also, until the XIXe century.

From 1562, whereas Philippe II fact of Madrid its capital, Las Put hardly leaves its convent. It takes more and more with serious its role of guard of the Indians and becomes less and less compromising towards the colonists. However it receives many mails and calls of News-Spain, proof that its combat is not vain. For example, certain Zorita, former law officer in the New World writes to him: “Why the Aztec ones are barbarians? If it is them which speak to me and which I do not include/understand, I will be for them a barbarian. ”

In spite of this evidence of support, the combat of the former bishop of Chiapas is not finished. The franciscain Motolinia, of its true name Toribio de Benavente, praised in 1532 of two hundred and thousand baptisms and estimates that between 1524 and 1540 nine million hearts had been saved. It is one of the first twelve missionaries of Mexico. He regards himself as selected by God to found peace, to give again with Catholicism a new strength vis-a-vis the reformed religion which makes devastations in Europe. According to Motolinia, “better an accomplished good of force is worth than a freely perpetrated evil. ” He is opposed by là-même to the doctrines peaceful evangelization of Mow Put.

Moreover, the Dominican one learns with regret that the colonists of Peru offer money to Prince Philippe to obtain the perpetuity of the encomiendas. The Prince will succeed his father in 1556. Its confessor, Bartolomé Carranza friendly of Mow Put holds it with the current of all the businesses. By its intermediary, it forwards to the Prince a “Large Letter” where it exposes the duties of the Prince, dictated by God, screw-in the empty Indies. It also condemns to it, once more, the slavery and the condition of the natives. Philippe II, while arriving at the capacity, inaugurates a new Indian policy. The Council of the Indies is charged to grant the licenses to print and it suspends the prohibition of the new conquests. As Las Put is listened less than formerly, he endeavors to act on the consciences of the New World by missionary sending attached to his cause. It is from now on one of the rare means which it has to continue its combat. Besides the Council of the Indies considers it as dangerous because precisely of the influence which it has on the religious world.

He continues to criticize the topicality of the New World such as plunderings of the sanctuaries Aztèques and Incas by the conquistadores and the abusive exploitation of the mines and indigenous labor. It “is the seizure of the Spaniards requires on these empires legal? ” and it adds “any king, no lord, no village, no private individual of this world of the Indies, since the first day of its discovery until today April 30th 1562 did not recognize in a free way and legitimates our famous kings… all the decisions of those Ci are invalid. ” He thus argues the illegitimacy of the flights whose the people of the new world are victims. This treaty entitled “of thesauris” will lead so that Philippe II withdraws all his civils servant of outre-mer.
In 1563 is profiled its last combat. A preaching friar of the Peru named Of Vega presents to the council a memorial named “Twelve doubts”, where it presents twelve cases of conscience on the behavior of the conquistadores to Peru. He obtains protection measures which leaves it skeptic and entrusts his writing to various theologists of which Las Put. In January 1564 the bishop writes his answer. It is a kind of doctrinal will where it one by one takes again the twelve cases of conscience. He specifies the obligations to restore, repair, and allows the descendants Atahualpa to make right wars against the Spaniards and affirms that the catholic king must reinstate the INCA in his functions. He will propose to him to receive a teaching of the Christian faith which he will be free or not to receive. If it accepts it, it will be able to obtain the recognition of Philippe II as monarch and guard. It will be also free to accept the forgiveness of the injustices whose its faithful were victims. It joint with this text a petition for Philippe II claiming a meeting of theologists to rule definitively on the case of the Indies, which apparently did not move the roi
Since 1560 Mow Put left Valladolid to follow the court to Madrid. It settles with the convent of Notre-Dame d' Atocha where it writes the Twelve doubts , but also a will, on March 17th 1564 in the presence of a notary. It summarizes there with force a combat which has lasted for more than fifty years and takes again the broad topics of its fight.

Until its death in 1566 , at 82 years, Las Put seems the privileged mediator of all those which, in the Indies, seek to amend of the Indian and to stop the extermination. The attacks of which it was victim, following the Black Legend and with its influence on the creation of the new laws, did not prevent it from carrying out a fight almost holy and, according to him, dictated by God. There remains one of the most discussed men of its time, but also one of the most recognized ours.

See too

Bibliographical studies on Las Put

Ranke, Lewis, and Giménez Fernândez, Handbook, Bartolomé of mow Put, 1474-1566. Bibliografía critica cuerpo of materiales para el estudio of known emptied there, escritos, actuación there polémicas that suscitaron lasting cuatro siglos, Santiago of Chile, Fondo histórico there bibliográfico Jose Toribio Medina, 1954.
Raymond Marcus : “Tired Put. In Selective Bibliography”, in Bartolomé of mow Put in History, published by Juan FRIEDE and Benjamin KEEN, Dekalb, Northem Illinois University Press, 1971, p. 603-616. Extracted from a great bibliography criticizes still new, which supplements and continues the preceding one.
Isacio Pérez Fernández , O.P. (1922,2001 - Doctor in Filosofía, Licenciado in Filosofía there Letras, Licenciado in Teología, Diplomado in Ciencias Social): " Inventario documentado of los escritos of Fray Bartolomé of mow Casas" , Bayamón, Puerto Rico, 1981.
Joseph SABIN: " In List off the printed editions off the works off Fray Bartolomé of mow Put, Bishop off Chiapa". Extracted from has off Dictionary Books relating to America, by J. Sabin. New York, 1870.

Works of Mow Put (inventory)

Historia of mow Indias

First edition: 1875-1876, Madrid, Printing works of NR. Ginesta, 5 vol., Edition of the marquis of Fuensanta del Valle and Don Jose Sancho Ray (edition based on a copy of the original). Reproduced in Colección of documentos inéditos para Historia de España, T. LXII-LXVI.

Posterior editions

1877, Mexico City, Printing works of Irenee Paz, 2 vol., by Jose Maria Vigil (reprinting of the first edition), s.d.; and Madrid, Aguilar, 3 vol. (another reprinting), with prolog of Gonzalo de Reparaz, gone back to Barcelona, 1927.
1951, Mexico City, Fondo de Cultura Económica, edition of Augustin Millares Carlo based for the first time on the manuscript autograph of Mow Put, and prolog of Lewis RANKE.
1957, Madrid, Biblioteca de Autores Españoles, T. XCV-XCVI, edition of Juan PÉREZ OF TUDELA and Emilio L6PEZ OTO, also founded on the manuscript autograph, and study criticizes preliminary of Juan Pérez de Tudela.
1986, Caracas, Biblithèca Ayacucho.
2002, Paris, Editions of the Threshold, 3 volumes. This French edition is the first complete modern edition in French, annotated, of this work.

Other writings of Mow Put

Apologética Historia of mow Indias

1909, Madrid, Nueva Biblioteca de Autores Españoles, T. XIII, edition of Handbook SERRANO there SANZ (first edition).
1958, Madrid, Bib1ioteca de Autores Españoles, T. CV-CVI, edition and preliminary study of Juan Pérez de Tudela.
1967, Mexico City, UNAM, 2 vol., edition and preliminary study of Edmundo O' Gorman.

De Unico Vocationis Modo

1942, Mexico City, Fondo de Cultura Económica, introduction of Lewis Ranke, Latin transcription of Agustín Millares Carlo, translation in Spanish of Atenógenes Santamarîa (2nd edition. Mexico City, 1975).

Apologia (Latin Apology against Sepúlveda)

1975, Madrid, Editora Nacional, introduction, Spanish translation and reproduction in facsimile of the original by Angel Losada (also the Latin Apology for Sepúlveda contains).

Tratados, Cartas there Memoriales

1552, Seville, princeps edition, Octavo remedio, brevísima relación (with a “piece of letter” of a conquistador), Confesionario, Treinta Proposiciones, Tratado of los esclavos, Controversia Las Put-Sepúlveda, Tratado comprobatorio, Principia Quœdam.

The majority of these treaties had many translations, often incomplete and disordered, during XVIe and XVIIe centuries. They its step mentioned.

1646, Barcelona: the treaties sévillans, except Confesionario.
1924, Buenos Aires: reproduction in facsimile of the treaties sévillans by Emilio Ravignani.
1958, Madrid, Biblioteca de Autores Españoles, T. CX: collection of 55 “opuscules, letters and memories” lascasiens, since the first reports of 1516 until the Request with Magpie V of 1566 (contains the treaties sévillans, except Principia Quœdam and Tratado of mow Doce Dudas);
1958, Madrid, CSIC, Los Tesoros del Perú, bilingual edition of Angel Losada of the treaty De Thesauris in Peru.
1965, Mexico City, Fondo de Cultura Economica, 2 vol.: edition of the treaties sévillans with a reproduction in facsimile of the princeps edition, prologs of Lewis Ranke and Manuel Giménez Fernández, transcription of Juan Pérez De Tudela and translation of the Latin texts by Agustín Millares Carlo and Rafael Moreno.
1969, Madrid, CSIC, De Regia Potestate O Derecho of autodeterminación, bilingual edition of L. Perena, J. Mr. Pérez Prendes, V. Abril and J. Azcarraga.

Brevísima Relación of the destrucción of mow Indias

It appears in several collections of Treaties. One finds also several editions isolated in Spanish with XIXe and XXe century; among most recent, one can quote:

1966, Buenos Aires, Leading Universitaria, prolog of Gregorio Weinberg.
1977, Madrid, Fundación Universitaria Española, edition of Handbook Ballesteros Gaibrois.
1979, Barcelona, Fontamara, prolog of Olga Camps.
1982, Madrid, Cátedra, edition of Andre Saint-Lu.

From 1578 and until our days, the translations in various languages were very numerous. Some are remarkable by the remarks anti-Spanish. They are the Dutch, French, English translations and allemandes of XVIe and XVIIe centuries.

Old editions of Mow Put

Bartolomé of mow Casas, Aqui contienen treynta proposiciones muy jurídicas, in mow quales sumaria there succintamente tocan muchas cosas pertenecientes Al derecho that sober Yglesia there los príncipes christianos tienen… los infieles of qualquier especie that Sean. Mayormente assigned el verdadero… fundamento enque assienta there estriba el título there señorio supremo… that los reyes of Castilla there Leon tienen Al sphere of mow that Ilamamos Occidentales Indias… Tired Colijo dichas… proposiciones el obispo Don Fray Bartholomé de Las Put ó Casaus, obispo. … Chiapa… año 1552. - ″ At the end ″: Impresso in Sevilla, put some of Sebastián Trugillo ; In-4°, 9 FF. not CH., because. goth., title with encadr. engraved; Seville, 1552 - Note BNF n°: FRBNF30745296.

Bartolomé of mow Casas, Aqui is contained una disputed O controversia between el obispo Dom Fray Bartholomé de Las Put ó Casaus, obispo that fué of the ciudad real of Chiapa… there el doctor Gines de Sepulveda,… sober that el doctor contendia that tired conquistas of mow Indias countered los Indios eran sold by auction, there el obispo… defendió there affirmo aver sido… tirannicas, injustas there iniquas. The qual questión… disputó… in the villa of Valladolid… año 1552. - ″ At the end ″: Present Fué impressa it will obra in the noble muy… ciudad of Sevilla, put some of Sebastián Trugillo,… Acabosse á X. días LED my of setiembre, año of 1552 ; In-4°, sign. a-h, because. goth., title with encadr. engraved; Seville, 1552 - Note n°: FRBNF30745284.

Bartolomé of mow Put, Breuissima relacion destruycion of mow Indias: colegida por el obispo gift fray Bartolome of mow Put, O Casaus, of the orden of Santo Domingo ; 214 C.; 4°; Impronta - o.n naked i-go lotto (3) 1552 (A); (Probably printed in Spain) - IT \ ICCU \ BVEE \ 035099.

Bartolomé of mow Put, Tyrannies and cruautez Spaniards perpetrated are the Western Indies, which one says the New World, briefly descrites in language Castilian by évesque Dom Frère Barthelemy of Mow Put or Casaus,… accurately translated by Jaques de Miggrode, to be used of example and advertissement for the XVII provinces of Feed Low… ; In-8°, parts limin. and 184 p.; Antwerp: Miggrode, Jacques of. Translator; Antwerp: F. of Ravelenghien, 1579 - Note n°: FRBNF30745270.

Bartolomé of mow Put, D. Bartholomaei De Las Put, episcopi Chiapensis… Erudita & elegans explicatio quaestionis: utrum reges vel principles, swears aliquo vel titulo, & greeted conscientia, ciues ac subditos has regia corona alienare, & alterius domini particularis ditioni subjicere possint? … Edita quondam cleaned & studio Wolfgangi Griestetteri. Nunc vero multo correctius challenged, cleaning Jacobo Kyllingero jc. … Certificate of merit tractatus Guilielmi de Monserrat, Of successione regum ; 2 Pt. (47, 1! ; 75,1! p.); 4o; Impronta - d&a, e.ur NS ReRe (3) 1625 (R); Tubingae: ex officina typographica Eberhardi Wildii, 1625; - IT \ ICCU \ PUVE \ 020099.

Bartolomé of mow Put, Histoire of the Western Indies, where one reconnoit the kindness of these feeds and their people and cruautez them tyrannical Spaniards, described firstly in language Castilian by Dom Barthélemy of Mow Put,… and since accurately translated into a François ; In-8°, VIII-299 p.; Lyon: J. Caffin and F. Plaignard, 1642; Note n°: FRBNF30745277.

Bartolomé of mow Put, Historia of mow Indias… will ahora por will precede vez hobby-horse á luz por el marked of Fuensanta del Valle there D. José Sancho Rayon… ; 5 vol. in-8°; Madrid, 1875-1876 - Note n°: FRBNF30717246. Note: it is about the first edition of the History of the Indies, due to Feliciano Ramirez de Arellano, marquis Fuensanta del Valle.

Controversy of Valladolid
Massacre of the Indians of America
catholic Missions in XVIe and XVIIe centuries

External bonds

El Colegio de San Gregorio (College San Grégorio) of Valladolid
chart of the area of Chiapas
Biography, in Spanish, of Mow Put on the site of Dominican Spanish
Fray Bartolomé of mow Casas, articles, in Spanish, in connection with mow Casa on the site of Dominican Spanish
Parroquia Nuestra Señora de Atocha PP. Dominicos, Calle Julián Gayarre, 1. 28014 MADRID, ESPAÑA (Notre Dame de Atocha)
final El LED obispo tired put in el Convento of Virgen de Atocha. Por france Ramón Hernández Martín, O.P.
fray Isacio Pérez (1922,2001) specialist in the work of life in Wearied Put, list of its work
site in English
site of the Institute of the Human rights of the university Carlos III, in Spanish
Indiens and Cruel
Domuni
Ordre of the Preachers
Biographie of Bartolomé de Las Put

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