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As Seen Principally in the Relectio De Indis
Published online by Cambridge University Press: 23 October 2024
Without falling into the detestable errors of racialism, we can say that national cultures enshrine, at least in a measure, qualities both good and bad truly characteristic of the nation. Thus we may see in Spanish history, literature and art, a great emphasis on man’s natural dignity, an emphasis which at times passes from virtue to vice in the pride which is at present so curiously insisted on by some who pretend to a special understanding of things Spanish. The great Spaniard, Francisco de Vitoria, although far from approving an unhealthy national pride, does in fact bring out very clearly that man, by his own proper nature, is invested with a dignity which is involved in the moral consideration of the most diverse activities.
In his day the Spanish tendency to boasting—pilloried in the Rodomontades—had real and marvellous achievements to rest on, and the reconquest of Christian Spain was at last an accomplished deed. Moralists and theologians were imbued with a feeling for man’s greatness. Vitoria in particular was concerned in his thought with the dignity of man as such, rather than man as Spaniard. In the Relectio de Indis he brings out most clearly that the treatment of barbarians must be governed by what is worthy of man in himself. Nothing does so much credit to Spanish culture as that, even while the baroque style in sentiment and manners was elaborating its less admirable features—ostentatious display, excess of pride, of panache, and the absurdities of pundonor—Spain could still produce a man like Vitoria whose simplicity, austerity, and firm adherence to principle give us the Spanish feeling for dignity in its best form, as expressed by gravedad.
1 De Indis. I, 320. The translation here used is that of J. P. Bate, published in the edition of the De Indis and De lure Belli. ed. by E. Nys, pub. by the Carnegie Institution, Washington, 1917. Both these, with extracts from or complete versions of other relctiones are also published as appendices to J. B. Scott, The Spanish Origin of International Law. Oxford, 1934, who gives most interesting analyses of them. As the reader may wish to refer to the texts in either of these volumes, the page number of the 1696 Simon edition as supplied by the above editors, rather than their own page numbers, which differ, has been used. This has the advantage of enabling anyone within reach of Simon to use his edition. In two or three places the translation has been altered slightly.
2 Relectio XIII. De eo quod tenetur homo cum primum venit ad usum rationis. quoted and discussed in Scott, loc. cit.. but not reproduced.
3 de Indis. II, 371.
4 Wherefore if any persons, not believing, are constrained to enter a church, to approach the altar, and to receive Sacraments, they certainly do not become true believers in Christ, because that faith without which “it is impossible to please God'‐‘ must be the perfectly free “homage of intellect and will”. Should it therefore at any time happen that, contrary to the unvarying doctrine of this Apostolic See, a person is compelled against his will to embrace the Catholic faith, We cannot in conscience withold Our censure’.—Pius XII, Mystici Corporis Christi. 103.
5 Heredia, Ideas…sobre la colonization de America. Anuario de la Asocision Francisco de Vitoria, 1929‐30.