they held as slaves, many others still retain them—forbidding them to have house or property of their own, or to live in their own villages and doctrinas.[1] A new decree is necessary, so that an end may be put to all this pest, as was done in Nueba España and Piru.
5. That the enslavement of Indians by other Indians be regulated. Fifth: His Majesty is informed that all the chief and wealthy Indians, and even many of the common people among them, have and continually make, many slaves among themselves, and sell them to heathen and foreigners, although the slave may be a Christian. It is ascertained that of the twenty and more different methods of enslavement not one is justifiable. Although in regard to those who are recently enslaved, and are known, reform is easy, still regarding the many held from former times, the bishop and all his assistants are in great doubt and perplexity, because, on the one hand, they see that the Indians possess and inherit the slaves from their parents and grandparents, while on the other, the ecclesiastics are certain that none, or almost none, of the slaves were made so justly. Therefore, hardly any learned and conscientious religious is willing, not only to absolve, but even to baptize or marry the Indian, unless he gives up his slaves; for these generally are, or were, stolen from other countries, or taken in unjustifiable petty warfare, or made slaves for very small debts—of which the majority admit no other payment than their enslavement—others by usury and barter according to
- ↑ A word used in America to signify an Indian village newly consecrated to the Christian religion, and evidently transferred from there to the Philippines.
