Upon the subject of changes in the value of money, and some comparisons between the past and present, see Hallam's Europe, during the Middle Ages, Vol. II. pp. 427–432, and Supplement, p. 406. Dealing in money, banking, bills of exchange, have a very early date in Europe. The Bank of Venice was founded in 1401. Florentines dealt in money as early as 1251, and their system of exchange was in use throughout the North early in the fifteenth century.–McCullagh's Industrial History of Free Nations Vol. II. p. 94.

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8

See in Hallam's Supplement to Europe during the Middle Ages, p. l33, and in Motley's Dutch Republic, Vol. I. pp. 32, 33, various causes mentioned for voluntary and compulsory servitude in the early European times. See also Summer's White Slavery, p. 11.

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9

Moors, living In Spain as subjects, and nominally Christianized.

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10

La Historia sel Mondo Nuovo, Venetia, 1565, Book II. p.65, a duodecimo filled with curious plates representing the habits of the natives and the Spanish dealings with them. Benozi elsewhere has a good deal to say about the cruelty exercised towards the negroes. For a failure to perform a daily stint in the mines, a negro was usually buried up to his chin, and left to be tormented by the insects. Wire whips were used in flogging, and hot pitch was applied to the wounds.

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11

Fifth Memoir: Upon the Liberty of the Indians who have been reduced to the Condition of Slavery; Morente, Tom. II. pp. 34, 35. Sixth Memoir: Upon the Question whether Kings have the Power to alienate their Subjects, their Towns and Jurisdiction, pp. 64 et seq. Letter of Las Casas to Miranda, resident in England with Philip, in 1555.–The Sixth Memoir is a remarkable production. Its closing words are these: "The dignity of a king does not consist in usurping rights of which he is only the administrator. Invested with all the necessary power to govern well and to make his kingdom happy, let him fulfil that fine destiny, and the respect of the people will be his reward."

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12

"Ces hommes qui donnent le beau nom de prudence à leur timidité, et dont la discrétion est toujours favorable à l'injustice."–Hilliard d'Aubertueil, Considérations sur l'Ètat Présent de la Colonie Françoise de St. Domingue, 1776.

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13

Histoire Générale des Isles de St. Christophe, etc., 1654, par Du Tertre.

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14

From a letter by the Jesuit father Le Pers, quoted by Charlevoix, Histoire de St. Domingue, Tom. IV. p. 369. Amsterdam, 1733.

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15

Upon the reputed effects of baptism, and some anecdotes connected with the administration of this rite, see Humboldt's Political Essay on the Kingdom of New Spain, London, 1811, Vol. I. p. 165, note.

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16

Nouveau Voyage aux Isles de l'Amerique, A la Haye, 1724, Tom. V. p. 42. Father Labat is delighted because the Dutch asked him to confess their slaves; and he records that many masters take great pains to have their Catholic slaves say their prayers morning and evening, and approach the sacrament; nor do they undertake to indoctrinate them with Calvinism.

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17

A Sermon preached before the Incorporated Society for the Propogation of the Gospel in Foreign Parts, at their Anniversary Meeting in the Parish Church of St. Mary-le-Bow, on Friday, February 18, 1731.

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18

Oviedo says nothing about this Jeromite proposition, but records the arrival of this priestly commission, (Hist. Ind., Book IV. ch. 3,) and that one object of it was to provide for the Indians,–"buen tractamiento é conserveçion de los indios." He says that all the remedial measures which it undertook increased the misery and loss of the natives. He was not humane. It seemed absurd to him that the Indians should kill themselves on the slightest pretext, or run to the mountains; and he can find no reason for it, except that their chief purpose in life (and one which they had always cherished, before the Christians came among them) was to eat, drink, "folgar, é luxuriar, é idolatrar, é exercer otras muchas suçiedades bestiales."

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19

The priests gave him the name of Henri, when they baptized him, long previous to his revolt. He was called Henriquillo by way of Catholic endearment. But the consecrating water could not wash out of his remembrance that his father and grandfather had been burnt alive by order of a Spanish governor. What, indeed, can quench such fires? Yet this dusky Hannibal loved the exercises and pure restraints of the religion which had laid waste his family.

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20

Oviedo, Hist. Ind., Book V. ch. 11, who gives the cacique little credit for some of his prohibitions, but on the whole praises him, and, after mentioning that he lived little more than a year from the time of this pacification, and died like a Christian, commends his soul to God. Oviedo hated the Indians, and wrote about colonial affairs coldly and in the Spanish interests.

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