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The shortest report on the destruction of indium. Men's about las casas. Discovery of Jamaica and Cuba

26.03.2022

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Bartolome de las Casas(Spanish) Bartolome de las Casas , A number of sources indicate the date 1474., Template:Place of Birth - July 17, Template:Place of Death) - Spanish Dominican priest, first permanent bishop of Chiapas and historian of the New World. Known for his fight against atrocities against the indigenous population of America by the Spanish colonists.

Biography

Las Casas, who shared the humanistic beliefs of Francisco de Vitoria, became famous for defending the interests of Native Americans, whose culture, especially in the Caribbean countries, he describes in great detail. His descriptions of "caciqs" (chiefs or princes), "bohiks" (shamans or priests), "ni-taíno" (nobles) and "naboria" (ordinary people) clearly show the structure of feudal society.

In his book "The shortest report on the destruction of the Indies" (Spanish. Brevisima relación de la destrucción de las Indias ), published in 1552, provides a vivid description of the atrocities perpetrated by the conquistadors in America - in particular, in the Antilles, in Central America and in the territories that today belong to Mexico - among which there are many events that he witnessed, as well as some events that he reproduces from the words of eyewitnesses. ((#if:

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Proceedings

Las Casas B. de. The shortest message about the destruction of the Indies.
Las Casas B. de. History of India. M.: Nauka, 1968. (Series: Literary Monuments).
Las Casas B. de. Memorial to the Council for Indian Affairs // Catholicism and Freethinking in Latin America in the 16th-20th Centuries. (documents and materials). - M., 1980.
Las Casas B. de. On the history of the conquest of America. - M., 1966.
Bartolome de Las Casas, Short Account of the Destruction of the Indies(paperback). Translated by Nigel Griffin. Penguin Classics; 1st ed edition (September 8, 1999) ISBN 0-14-044562-5
Bartolome de Las Casas, The Devastation of the Indies, a Brief Account. Translated by Herma Briffault. Johns Hopkins University Press, Baltimore, 1974. ISBN 0-8018-4430-4
David Orique, O.P. thesis:
Bartolome de Las Casas: Apologetic History
Bartolome Las Casas "Selected Works" (in Spanish)

Memory

One of the municipalities is named after the monk (Spanish. Fray Bartolome de las Casas ) in the department of Alta Verapaz (Guatemala).
In 1993, the Mexican film director Sergio Olchovich made the film "Brother Bartolome de la Casas" (Spanish. Fray Bartolome de las Casas ).

Notes

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Literature

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Bartolome de las Casas (Spanish: Bartolomé de las Casas, 1484, Seville - July 17, 1566, Madrid) was a Spanish Dominican priest, the first permanent bishop of Chiapas and a historian of the New World. Known for his fight against atrocities against the indigenous population of America by the Spanish colonists.

Las Casas was born in Seville, possibly in 1484, although 1474 is traditionally given. With his father, Pedro emigrated to the Caribbean island of Hispaniola in 1502. Eight years later he became a priest and worked as a missionary in the Arawak tribe (Taíno) in Cuba in 1512. On November 30, 1511, he heard a Dominican sermon accusing the conquistadors of inhumane treatment of the natives. This day was a turning point in Bartolome's life - he begins the fight for the rights of the Indians. His attempt in 1520-1521 to create a more just colonial society in Venezuela was thwarted by colonial neighbors who were able to organize an uprising of the indigenous population against him. In 1522 he entered the Dominican order.

According to some reports, las Casas comes from a converted family, that is, a family of Jews converted to Christianity. He died in Madrid in 1566. In 2000, the Catholic Church began the process of his beatification.

His book The Shortest Report on the Destruction of the Indies (Spanish Brevísima relación de la destrucción de las Indias), published in 1552, provides a vivid description of the atrocities perpetrated by the conquistadors in America - in particular, in the Antilles, in Central America and in territories that today belong to Mexico - among which there are many events that he witnessed, as well as some events that he reproduces from the words of eyewitnesses.

In one of his last books, written before his death, De thesauris in Peru, he passionately defends the rights of the natives of Peru against the enslavement of the natives by the early Spanish Conquest. The book also casts doubt on Spanish ownership of the treasures from the ransom paid for the release of Atahualpa (ruler of the Incas), as well as the valuables found and taken from the burial sites of the indigenous population.

Presented to King Philip II of Spain, las Casas explained that he supported the barbaric acts when he first arrived in the New World, but soon became convinced that these terrible acts would eventually lead to the collapse of Spain itself as divine retribution. According to las Casas, the duty of the Spaniards is not to kill the Indians, but to convert them to Christianity, and then they will become devoted subjects of Spain. To relieve them of the burden of slavery, las Casas proposed to bring blacks from Africa to America instead, although he later changed his mind when he saw the effect of slavery on blacks. Largely due to his efforts in 1542, New Laws were passed to protect the Indians in the colonies.

Las Casas also wrote the monumental History of the Indies (Spanish: Historia de las Indias) and was editor of the published logbook of Christopher Columbus. He played a significant role, during his repeated trips to Spain, in temporarily repealing the "encomienda" (Spanish: encomienda) rules that established de facto slave labor in Spanish America. Las Casas returned to Spain and in time was able to raise the great dispute of 1550 in Valladolid between Las Casas and a supporter of the colonialists, Juan Ginés de Sepúlveda (Juan Ginés de Sepúlveda).

Although the encomienda prevailed, which was beneficial to the upper strata of the Spanish colonialists, the works of Las Casas were not in vain. They have been translated and republished throughout Europe. His published reports became the core of the black legend about the atrocities of the Spanish colonialists. They had a significant impact on Montaigne's ideas about the New World and contributed to the formation of the image of the Indian as a noble savage in European literature.

Bartolome de Las Casas

Editorial

The conquest of the Indies (as the Spaniards called South and Central America) is portrayed by reactionary Spanish historians as a great civilizing mission. However, the testimonies of participants and eyewitnesses of the conquest that have come down to us decisively refute this legend. A special place among such evidence is occupied by the book of Bartolome de Las Casas (1474-1566) "History of the Indies".

Based on what he saw and experienced, the humanist writer Las Casas shows that the conquest of the Indies was a series of aggressive wars, accompanied by the mass extermination of the indigenous population - the Indians and the predatory plunder of the natural resources of Latin America. Imbued with sincere sympathy for the Indians, the book of Las Casas also contains a detailed description of their way of life, customs and culture.

The book of Las Casas is very large in volume, and it is not possible to publish it in full. In this regard, the compilers have selected for this edition only those books and chapters of the "History of the Indies", in which the author sets out the events directly related to the conquest of Central and South America.

That is why the entire first book, devoted to the prehistory and history of the conquest of the New World, has been omitted. Although this book is of great interest, since its author is one of the most informed historians of the discovery of America, unlike subsequent books, the narrative in the first is based not on personal observations, but on literary sources and archival materials. In addition, the history of the discovery of America is an independent problem, and readers interested in this issue have the opportunity to get acquainted with fragments of the first book of the "History of the Indies" in a special edition (Travels of Christopher Columbus. Diaries. Letters. Documents. Ed. 4th. M ., 1961, pp. 304–341, 397–425).

In the second and third books, those chapters are omitted, which contain data on the stay of Las Casas at the Spanish court, extensive historical excursions, etc.

The translation of the History of the Indies, carried out for the first time in such a volume, was carried out by: D. P. Pritzker (book II); A. M. Koss (book III, chapters 3-25, 109-167); Z. I. Plavskin (book III, chapters 26–67); R. A. Sauber (Book III, chapters 68–108).

Notes prepared by Z. I. Plavskin and D. P. Pritzker. Pointers - Z. I. Plavskin.

V. L. Afanasiev

Bartolome de Las Casas and his time

The boundaries of great historical epochs are always periods of unusually accelerated, intensive development of society - periods when all spheres of human existence and consciousness are subjected to a grandiose breakdown, when violent revolutionary shifts, widely unfolding in space, turn out to be maximally compressed in time, when all the contradictions of reality reach an unprecedented level. sharpness and strength, refracting in the destinies of classes and states, entire peoples and individuals. Only rarely do such milestones of epochs coincide with the boundaries of centuries. So it was on the verge of the 15th and 16th centuries, for several decades, which turned out to be a turning point between the Middle Ages and modern times.

The capitalist mode of production, born within the narrow framework of the outgoing system, gave rise to two classes - the bourgeoisie and the proletariat, antagonists even more irreconcilable than the classes of the old society - the feudal lords and the peasantry. At the same time, the old antagonisms were not supplanted by the new ones, but remained for a long time next to them, extraordinarily complicating the social image of European society.

The new exploiting class brought with it a multifaceted and vibrant culture. Great universal values were created, science and practice moved forward by leaps and bounds; it seemed that unprecedented horizons were opening before the entire population of the planet.

But the refined culture of the Renaissance coexisted with serf bondage, semi-slavery and real slavery of tens of millions of people, and many grandiose enterprises of that time, pushing the boundaries of human knowledge, were often carried out by the most barbaric methods and were accompanied by bloody wars of extermination.

This contradiction was especially clearly manifested in that most important and integral (and in a number of respects, defining) side of the multifaceted reality of the Renaissance, which is called the Great Geographical Discoveries. The epithet “Great” is well deserved by them: as a result of this amazing in its courage, speed and scope of the collective feat, the world “immediately became almost ten times larger. And along with the ancient barriers that limited a person to the boundaries of his homeland, the thousand-year-old framework of the traditional medieval way of thinking also fell. But this world, which grew up before the eyes of one generation, turned out to be a world of robbery, enslavement and extermination of entire peoples unprecedented in its scale. Along with the heroism, the dawn of modern times has absorbed the ominous colors of old and new forms of violence.

The tragedy of the era was that, simultaneously with the knowledge of the universe and the unification of the disparate branches of mankind - the greatest triumph of reason, the strongest impetus for a new upsurge in science - the disgusting companion of the emerging capitalist system, colonialism, entered the arena of history.

“... It was that“ unknown god ”who ascended the altar along with the old deities of Europe and one fine day threw them all out in one fell swoop. The colonial system proclaimed profit as the last and only goal of mankind", its appearance meant that "capitalist production ... entered the stage of preparation for world domination."

The initiators of the great sea expeditions, which so quickly led to a revolutionary upheaval in the economy of Europe and in the views of Europeans on the face of the planet, were Spain and Portugal, whose role in world history had been relatively modest until then. It so happened that it was precisely these countries, whose peoples had just shown amazing, admirable perseverance and courage in a long struggle against foreign - Arab - conquerors, that now acted as the instigators of colonial robbery.

And now Spain, the country that began the knowledge of the Western Hemisphere and at the same time earned itself the most shameful fame of the ancestor of the most inhuman forms of colonialism, gave (among a whole galaxy of rather ordinary chroniclers) perhaps the most peculiar historian of its time. He turned out to be one of the few chroniclers of that era who brought to us the harsh and unvarnished truth about the monstrous reality of the first decades of colonial expansion. In an era of unprecedented revelry of the basest passions, he managed to rise above the prejudices of his class and in his own way, in a form determined by the peculiarities of his era and worldview, raise his voice in defense of the first victims of colonialism, in defense of the oppressed and destitute.

This historian was Bartolome de Las Casas. He was born five years before the unification of Castile and Aragon, an event that immediately promoted Spain to the ranks of European powers of the first rank, and died ninety-two years later, when the Spanish colonial empire had already been created and the first signs of its future collapse were revealed.

Bartolome de Las Casas (1474–1566).

Engraving by José López Enkidanos.

Summing up his life path, Goethe said: “I have a huge advantage due to the fact that I was born in an era when the greatest world events took place, and they did not stop throughout my long life ...”. These words can rightfully be applied to Bartolome de Las Casas.

The sources for our information about the life of Bartolome de Las Casas, especially about its first three decades, are very scarce. There are no documents that directly indicate the place and time of his birth. However, there is every reason to believe that the future historian was born in the capital of Andalusia - Seville. This is evidenced not only by almost all of his biographers, but also by himself.

The exact date of Las Casas' birth has not been established. However, since it is reliably known and documented that the chronicler died in 1566 and that at the same time he was in his 92nd year, it is obvious that he was born in 1474. This date is unconditionally accepted by the vast majority of biographers of Las Casas.

Bartolome de Las Casas was the son of the nobleman Pedro de Las Casas and his wife, Beatrice, née Maraver y Sejarra. According to family traditions, confirmed by some chronicles, the distant ancestors of Las Casas - noble French nobles - arrived in Andalusia in the first half of the 13th century from the Limousin region (Southern France) to participate in the reconquista wars. In the 13th-14th centuries, the Casases were among the noblest families of Seville, possessed considerable wealth, and occupied major posts in the local administration. But by the middle of the 15th century, the Casas family had become impoverished, had lost a significant part of its former weight, and by the time Bartolome was born, his father held a relatively modest post of judge in Triana, a plebeian, democratic suburb of Seville, populated mainly by sea and port people, as well as artisans.

Las Casas became known for advocating for the interests of Native Americans, whose culture, especially in the Caribbean countries, he describes in detail. His descriptions of "caciqs" (chiefs or princes), "bohiks" (shamans or priests), "ni-taíno" (nobles) and "naboria" (ordinary people) clearly show the structure of feudal society. His book The Shortest Report on the Destruction of the Indies (Spanish Brevísima relación de la destrucción de las Indias), published in 1552, provides a vivid description of the atrocities perpetrated by the conquistadors in America - in particular, in the Caribbean, in Central America and in the territories , which today refer to Mexico - among which there are many events that he witnessed, as well as some events that he reproduces from the words of eyewitnesses. In one of his last books, written before his death, De thesauris in Peru, he passionately defends the rights of the natives of Peru against the enslavement of the natives by the early Spanish Conquest. The book also casts doubt on Spanish ownership of the treasures from the ransom paid for the liberation of Atahualpa (the Inca ruler), as well as the valuables found and taken from the burial sites of the indigenous population.

Presented to King Philip II of Spain, Las Casas explained that he supported the barbaric acts when he first arrived in the New World, but soon became convinced that these terrible deeds would eventually lead to the collapse of Spain itself as divine retribution. According to Las Casas, the duty of the Spaniards is not to kill the Indians, but to convert them to Christianity, and then they will become devoted subjects of Spain. To relieve them of the burden of slavery, Las Casas offered to bring blacks from Africa to America instead, although he later changed his mind when he saw the effect of slavery on blacks. Largely due to his efforts in 1542, New Laws were passed to protect the Indians in the colonies.

Las Casas also wrote the monumental History of the Indies (Spanish: Historia de las Indias) and was editor of the published logbook of Christopher Columbus. . encomienda) that established de facto slave labor in Spanish America. Las Casas returned to Spain and in time was able to raise the great dispute of 1550 in Valladolid between Las Casas and the colonialist, Juan Ginés de Sepúlveda. Although the system prevailed encominda defended by the colonizing classes of Spain who enjoyed its fruits, the writings of Las Casas were translated and reprinted throughout Europe. His published accounts are the central documents in the Black Book (Black Legend) of the atrocities of the Spanish New World.

Las Casas was born in Seville, possibly in 1484, although 1474 is traditionally given. He emigrated with his father to the Caribbean island of Hispaniola in 1502. Eight years later he became a priest and worked as a missionary in the Arawak tribe (Taíno) in Cuba in 1512. His attempt in 1520-1521 to create a more just colonial society in Venezuela was thwarted by colonial neighbors who were able to organize an uprising of the indigenous population against him. In 1522 he entered the Dominican order.

According to some reports, Las Casas comes from a converted family, that is, a family of Jews converted to Christianity. He died in Madrid in 1566.

Bartolome Las Casas is mentioned in Borges' short story "The Cruel Liberator Lazarus Morel" from the collection "A World History of Vileness".

Known for his fight against atrocities against the indigenous population of America by the Spanish colonists.

Bartolome De las Casas

Date of Birth	[…]
Place of Birth
Date of death	July 18
A place of death	Madrid, Spain
The country	Spain
Occupation	Writer, monk of the mendicant order, theologian, chronicler, lawyer, historian, human rights activist, catholic priest
Autograph
Bartolome De las Casas at Wikimedia Commons

Biography

Las Casas was established in the 1970s to have been born in 1484 in Seville, although 1474 was traditionally given. His father, Pedro de Las Casas, a merchant, came from one of the families that migrated from France and founded the city of Seville; the surname was also spelled "Kasaus" ( Casaus) According to one biographer, las Casas comes from a converted family, that is, a family of Jews converted to Christianity, although other researchers consider las Casas to be ancient Christians who migrated from France.

With his father, Pedro emigrated to the Caribbean island of Hispaniola in 1502. Eight years later he became a priest and worked as a missionary in the Arawak tribe ( taino listen)) in Cuba in 1512. On November 30, 1511, he heard a Dominican sermon accusing the conquistadors of inhumane treatment of the natives. This day was a turning point in Bartolome's life - he begins the fight for the rights of the Indians. His attempt in -1521 to create a more just colonial society in Venezuela was thwarted by colonial neighbors who were able to organize an uprising of the indigenous population against him. In 1522 he entered the Dominican Order.

In one of his last books, written just before his death, De thesauris in Peru, he is a passionate advocate for the rights of the natives of Peru against the enslavement of the natives by the early Spanish Conquista. The book also casts doubt on Spanish ownership of the treasures from the ransom paid for the release of Atahualpa (ruler of the Incas), as well as the valuables found and taken from the burial sites of the indigenous population.

Presented to King Philip II of Spain, las Casas explained that he supported the barbarian acts when he first arrived in the New World, but soon became convinced that these terrible acts would eventually lead to the collapse of Spain itself as divine retribution. According to las Casas, the duty of the Spaniards is not to kill the Indians, but to convert them to Christianity, and then they will become devoted subjects of Spain. To relieve them of the burden of slavery, las Casas proposed to bring blacks from Africa to America instead, although he later changed his mind when he saw the effect of slavery on blacks. Largely due to his efforts in 1542 were adopted New laws in defense of the Indians in the colonies.

Las Casas also wrote the monumental History of the Indies (Spanish. Historia de las Indias listen)) and was editor of the published logbook of Christopher Columbus. He played a significant role, during his repeated trips to Spain, in the temporary abolition of the encomienda rules (Spanish. encomienda) that established de facto slave labor in Spanish America. Las Casas returned to Spain and was eventually able to raise the great dispute of 1550 in Valladolid between Las Casas and a supporter of the colonialists, Juan Guinés de Sepúlveda ( Juan Ginés de Sepulveda).

Although prevailed encomienda, which was beneficial to the upper strata of the Spanish colonialists, the works of Las Casas were not in vain. They have been translated and republished throughout Europe. His published reports became the core of the black legend about the atrocities of the Spanish colonialists. They had a significant impact on Montaigne's ideas about the New World and contributed to the formation of the image of the Indian as a noble savage in European literature.