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which, from the poverty and ignorance of its inhabitants, offered a good field for his spiritual labours. In 1544, though at the advanced age of seventy, he took upon himself these new duties, and embarked, for the fifth and last time, for the shores of America. His fame had preceded him. The colonists looked on his coming with apprehension, regarding him as the real author of the new code, which struck at their ancient immunities, and which he would be likely to enforce to the letter. Everywhere he was received with coldness. In some places his person was menaced with violence. But the venerable presence of the prelate, his earnest expostulations, which flowed so obviously from conviction, and his generous self-devotion, so regardless of personal considerations, preserved him from this outrage. Yet he showed no disposition to conciliate his opponents by what he deemed an unworthy concession; and he even stretched the arm of authority so far as to refuse the sacraments to any who still held an Indian in bondage. This highhanded measure not only outraged the planters, but incurred the disapprobation of his own brethren in the Church. Three years were spent in disagreeable altercation without coming to any decision. The Spaniards, to borrow their accustomed phraseology on these occasions, "obeying the law, but not fulfilling it," applied to the Court for further instructions; and the bishop, no longer supported by his own brethren, thwarted by the colonial magistrates, and outraged by the people, relinquished a post where his presence could be no further useful, and returned to spend the remainder of his days in tranquillity at home.

Yet, though withdrawn to his Dominican convent, he did not pass his hours in slothful seclusion. He again appeared as the champion of Indian freedom in the famous controversy with Sepulveda, one of the most acute scholars of the time, and far surpassing Las Casas in elegance and correctness of composition. But the Bishop of Chiapa was his superior in argument, at least in this discussion, where he had right and reason on his side. In his "Thirty Propositions," as they are called, in which he sums up the several points of his case, he maintains, that the circumstances of infidelity in religion cannot deprive a nation of its political rights; that the Holy See, in its grant of the New World to the Catholic sovereigns, designed only to confer the right of converting its inhabitants to Christianity, and of thus winning a peaceful authority over them; and that no authority could be valid which rested on other foundations. This was striking at the root of the colonial empire, as assumed by Castile. But the disinterested views of Las Casas, the respect entertained for his principles, and the general conviction, it may be, of the force of his arguments, prevented the Court from taking umbrage at their import, or from pressing them to their legitimate conclusion. While the writings of his adversary were interdicted from publication, he had the satisfaction to see his own printed and circulated in every quarter.

From this period his time was distributed among his religious duties, his studies, and the composition of his works, especially his history. His constitution, naturally excellent, had been strengthened by a life of temperance and toil; and he retained his faculties unimpaired to the last. He died after a short illness, July, 1566, at the great age of ninety-two, in his monastery of Atocha, at Madrid.

The character of Las Casas may be inferred from his career. He was one of those, to whose gifted minds are revealed those glorious moral truths which, like the lights of heaven, are fixed and the same for ever; but which, though now familiar, were hidden from all but a few penetrating intellects by the general darkness of the time in which he lived. He was a reformer, and had the virtues and errors of a reformer. He was inspired by one great and glorious idea. This was the key to all his thoughts, all that he