"8th. Whosoever wishes to conquer any part of the continent or of the gulf of pearls, may apply to the officials in Seville, who will give him a license, etc."
The construction of a smelting oven for the gold, of hospitals and churches for each new settlement, the making of roads and bridges and other dispositions, wise and good in themselves, were also decreed; but they became new causes of affliction for the Indians, inasmuch as they paid for them with their labor. For example: to the man who undertook to construct and maintain a hospital, 100 Indians were assigned. He hired them out to work in the mines or on the plantations, and with the sums thus received often covered more than the expense of maintaining the hospital.
The curious medley of religious zeal, philanthropy, and gold-hunger, communicated the first governors under the title of "instructions" did not long keep them in doubt as to which of the three—the observance of religious practises, the kind treatment of the natives, or the remittance of gold—was most essential to secure the king's favor. It was not secret that the monarch, in his private instructions, went straight to the point and wasted no words on religious or humanitarian considerations, the proof of which is his letter to Ponce, dated November 11, 1509. "I have seen your letter of August 16th. Be very diligent in searching for gold. Take out as much as you can, and having smolten it in la Española, send it at once. Settle the island as best you can. Write often and let Us know what happens and what may be necessary."
It was but natural, therefore, that the royal recommendations of clemency remained a dead letter, and that, under the pressure of the incessant demand for gold, the Indians were reduced to the most abject state of misery.
[Illustration: Columbus monument, near Aguadilla.]
Until the year 1512 the Indians remained restless and subordinate, and in July, 1513, the efforts of the rulers in Spain to ameliorate their condition were embodied in what are known as the Ordinances of Valladolid.
These ordinances, after enjoining a general kind treatment of the natives, recommend that small pieces of land be assigned to them on which to cultivate corn, yucca, cotton, etc., and raise fowls for their own maintenance. The "encomendero," or master, was to construct four rustic huts for every 50 Indians. They were to be instructed in the doctrines of the Christian religion, the new-born babes were to be baptized, polygamy to be prohibited. They were to attend mass with their masters, who were to teach one young man in every forty to read. The boys who served as pages and domestic servants were to be taught by the friars in the convents, and afterward returned to the estates to teach the others. The men were not to carry excessively heavy loads. Pregnant women were not to work in the mines, nor was it permitted to beat them with sticks or whips under penalty of five gold pesos. They were to be provided with food, clothing, and a hammock. Their "areytos" (dances) were not to be interrupted, and inspectors were to be elected among the Spaniards to see that all these and former dispositions were complied with, and all negligence on the part of the masters severely punished.
The credit for these well-intentioned ordinances undoubtedly belongs to the Dominican friars, who from the earliest days of the conquest had nobly espoused the cause of the Indians and denounced the cruelties committed on them in no measured terms.
Friar Antonia Montesinos, in a sermon preached in la Española in 1511, which was attended by Diego Columbus, the crown officers, and all the notabilities, denounced their proceedings with regard to the Indians so vehemently that they left the church deeply offended, and that same day intimated to the bishop the necessity of recantation, else the Order should leave the island. The bishop answered that Montesinos had but expressed the opinion of the whole community; but that, to allay the scandal among the lower class of Spaniards in the island, the father would modify his accusations in the next sermon. When the day arrived the church was crowded, but instead of recantation, the intrepid monk launched out upon fresh animadversion, and ended by saying that he did so in the service not of God only, but of the king.
The officials were furious. Pasamonte, the treasurer, the most heartless destroyer of natives among all the king's officers, wrote, denouncing the Dominicans as rebels, and sent a Franciscan friar to Spain to support his accusation. The king was much offended, and when Montesinos and the prior of his convent arrived in Madrid to contradict Pasamonte's statements, they found the doors of the palace closed against them. Nothing daunted and imbued with the true apostolic spirit, they made their way, without asking permission, to the royal presence, and there advocated the cause of the Indians so eloquently that Ferdinand promised to have the matter investigated immediately. A council of theologians and jurists was appointed to study the matter and hear the evidence on both sides; but they were so long in coming to a decision that Montesinos and his prior lost patience and insisted on a resolution, whereupon they decided that the distributions were legal in virtue of the powers granted by the Holy See to the kings of Castilla, and that, if it was a matter of conscience at all, it was one for the king and his councilors, and not for the officials, who simply obeyed orders. The two Dominicans were ordered to return to la Española, and by the example of their virtues and mansuetude stimulate those who might be inclined to act wickedly.