Sepulveda’s strategy for conquest also relies on a more distinctive spiritual basis than Machiavelli, which allows him to justify the enslavement and brutal conquest of the Native Americans. “There are other causes of just wars less clear and less frequent, but not therefore less just or based any less on natural and divine law, and one of them is the conquest by arms, if no other way is possible, of those who by natural condition must obey others and refuse to do so. The greatest philosophers state that this type of war is just according to the laws of nature…” (Sepulveda, 66-70). According to this, the Native Americans are essentially bringing harm upon themselves by resisting the colonists. He also attempts to appeal to the spiritual and
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He starts with a brutal, yet poignant, portrayal of Spanish rule: “By the encomienda or repartimiento, which was the cruelest form of tyranny and the one most worthy of hell-fire that could have been invented, all those peoples are prevented from receiving the Christian faith and religions, being held night and day by their wretched and tyrannical overlords, the Spaniards, in the mines, at personal labors and under incredible tributes” (Thirty Very Juridical Propositions, l.78-81). Here, De Las Casas presents himself as the sole voice of reason and representation for both the Native Americans and the Spanish themselves; this position he takes allows him to garner sympathy for the Native Americans and respect for his platform. He ingratiates himself into a good, charitable, merciful Christian’s heart and uses subtle references to faith, similar to what Machiavelli does in order to add more persuasion, flattery, and references to the divine in The Prince. The use of religious language—like “hell-fire”—give his writings an authority and gravitas similar to that of Sepulveda. Moreover, De Las Casas’ approach to conquest in the new world, while it does still demonstrate disturbing racism and cultural intolerance, justifies merciful treatment of native populations in a manner that most European people would understand and sympathize with; moreover, the religious influence of Christianity, combined with sympathy for the Native Americans, then garners cooperation between the Natives and the Europeans. This would ultimately beneficial to both parties because it would allow a peaceful power dynamic. Although De Las Casas’ views will become warped by the greed and intolerance of his succeeding missionaries, De Las Casas’
He starts with a brutal, yet poignant, portrayal of Spanish rule: “By the encomienda or repartimiento, which was the cruelest form of tyranny and the one most worthy of hell-fire that could have been invented, all those peoples are prevented from receiving the Christian faith and religions, being held night and day by their wretched and tyrannical overlords, the Spaniards, in the mines, at personal labors and under incredible tributes” (Thirty Very Juridical Propositions, l.78-81). Here, De Las Casas presents himself as the sole voice of reason and representation for both the Native Americans and the Spanish themselves; this position he takes allows him to garner sympathy for the Native Americans and respect for his platform. He ingratiates himself into a good, charitable, merciful Christian’s heart and uses subtle references to faith, similar to what Machiavelli does in order to add more persuasion, flattery, and references to the divine in The Prince. The use of religious language—like “hell-fire”—give his writings an authority and gravitas similar to that of Sepulveda. Moreover, De Las Casas’ approach to conquest in the new world, while it does still demonstrate disturbing racism and cultural intolerance, justifies merciful treatment of native populations in a manner that most European people would understand and sympathize with; moreover, the religious influence of Christianity, combined with sympathy for the Native Americans, then garners cooperation between the Natives and the Europeans. This would ultimately beneficial to both parties because it would allow a peaceful power dynamic. Although De Las Casas’ views will become warped by the greed and intolerance of his succeeding missionaries, De Las Casas’