Diaz Del Castillo's The Conquest Of New Spain

Throughout the history of early modern Europe, toleration of those with differing philosophies and beliefs is a topic of constant discussion and action. Some like Locke would argue that a society had moral foundations, regardless of the type of religion as long as one existed. However, others like Heinrich Kramer would justify and rationalize the forced conversion and killing of those of different beliefs and religions. However, in order to gain an understanding of how these ideas function in the real world, one should examine additional texts. One such resource is Diaz Del Castillo’s the Conquest of New Spain, which details Hernan Cortes’ crusade throughout South America. Conversely, Cortes’ actions are not indicative of all explores, Matteo

Ricci, a Jesuit who used debate and respect rather than cannons and cavalry charges to spread the word of Christ. Fueled by religion and writings the past some would argue that it is moral to treat all with tolerance while others like Kramer would use them to call for the persecution of many.
Heinrich Kramer would use the writings of old scholars, in addition to his understanding of religion, in order to justify the existence of witches and their condemnation in his work the Malleus Maleficarum.

Kramer draws upon his religious learning in his explanation of why one commits sin stating that” for the wicked, when a man begins to be influenced towards, and wills to commit sin, there must also be some extrinsic cause of this. And this can be no other than the devil” (Kramer Pg. 2). This type of thinking shows how Kramer is willing to dismiss the beliefs contrary to those of the Christianity as beliefs formed under the influence of the devil. In addition to this, Kramer is also quick to blame the majority of witchcraft and evil as a whole on women. He justifies this by saying, “they have slippery tongues, and are unable to conceal from the fellow-women those things which by evil arts they know; and, since they are weak, they find an easy and secret manner of vindicating themselves by witchcraft.” (Kramer Pg. 8). Through this reasoning, Kramer is able to rationalize intolerance against women solely for the fact that they are women and thus must be weaker and that evil can have a greater influence on their beliefs. Using this type of logic to Kramer is able to provide some type of pseudo moral grounding that would validate the targeting of those with non-Catholic beliefs in attempts to cure the ills that plagued Europe. However, Locke would provide a counter argument

on the importance of toleration and its benefits to society.
In opposition to the ideals stated in the Malleus Maleficarum, Locke describes his reasoning behind toleration and its benefits in A Letter Concerning Toleration.

Unlike Kramer, Locke is much more willing to accept the beliefs of another and states, “if any people congregated upon account of religion, should be desirous to sacrifice a calf, I deny that that ought to be prohibited by a law. Melibaeus, whose calf it is, may lawfully kill his own calf at home, and burn any part of it that he thinks fit. For no Injury is thereby done to any one, no prejudice to another man’s Goods. And for the same reason he may kill his calf also in a religious meeting.” (Locke Pg. 52). By saying, this Locke states that it matters not what religion one practices or the ceremonies or ritual that person preforms as long as the ceremony does not violate the laws of the land. In addition, Locke goes as far as to discredit those that use force in an attempt to convert non-believers to Christianity. Locke states that “Any one may employ as many exhortations and arguments as he pleases, towards the promoting of another man’s salvation. But all force and compulsion are to be forborn. Nothing is to be done imperiously”. Locke is instructing readers that an attempt to change one’s beliefs is just, when made using arguments and reasoning rather than force and suppression of free will. Although living many decades before the publication of Locke’s works, Matteo Ricci followed many of Locke’s ideals of

toleration while in China as a Jesuit priest.
Matteo Ricci was a Jesuit priest who following Francis Xavier attempted to spread Christianity to the people of China. To facilitate the conversion, Ricci used the methods of using reason and argument later prescribed by Locke. More specifically, Ricci would educate the locals in the subject of math and science in the hope that this increase knowledge would lead to an acceptance of Christianity. Ricci justifies this by saying, “Whoever may think that ethics, physics and mathematics are not important in the work of the Church is unacquainted with the taste of the Chinese, who are slow to take a salutary spiritual potion, unless seasoned with an intellectual flavoring.” (Ricci Pg.325) This shows Ricci’s willingness to adapt to the cultural and theological tastes of others in order to spread Christianity. In addition, when dealing with the local royalty Ricci was willing to not only teach the Chinese but also learn from them. In another journal entry, Ricci describes his meeting with the King of China in which “it is customary to wish him ten thousand years of life, which is expressed in three syllables: van, van, siu. To the queens and the children of the palace, being of inferior title, one wishes only a thousand years.” (Ricci Pg.333) This entry shows the effort that Ricci put in learning the local culture and showing respect to a culture much different from that of his own. In addition to his effort to both teach and learn from the residents of China, he also understood the benefits that maintaining public welfare granted. This was especially important when he talked the task of creating spiritual literature to in for the people of China and the surrounding areas. His journal highlights the effort he put into these writings, he created which “were read by some of his close Chinese friends before they were published and met their wholehearted approval.” In addition, at a later point, he received praise for his work and character from a nobleman who said, “The author of such a book must be a holy man” (Ricci Pg.447). The nobleman continued saying, “There are more than a few who frequently assert that they have no fear of foreigners such as you men, because it is impossible for anyone following your doctrine to injure the public welfare. (Ricci Pg.451). These collections of quotes highlight how Ricci was conscious of the effect he can have on the culture of China and shows the sentiment towards him from the readers of his work in China. In addition, this shows how Ricci was able to influence those at the peak of society solely through his writings and teaching with no need for bloodshed. While Matteo Ricci was willing to adapt and embrace the culture of those, different from his own, however there were other who were not so accepting.
Unlike the effort Matteo Ricci made in order to tolerate and adapt to the culture of the Chinese, Hernan Cortes used force which he justified by his believed European and Christian superiority to convert and conquer the people living in South American in order to gain as the old adage states God, Gold, and Glory . One example, involves the destruction of Texcalain idols to which the locals responded by “they set up a miserable howl, covered their faces, and begged forgiveness of the idols in the Totonaque language, as they were unable to protect them against the teules[god-images], nor durst they attack us for fear of Motecusuma. It did not, however, end here, for their armed warriors who had now come up began to fly their arrows at us.”(Diaz Ch. 51). The response from the Texcalain aligns with what Locke feels is appropriate, however Cortes responded by capturing and threatening to kill their leader. This shows Cortes disregard for the welfare of the local people he encountered and it shows how quick he is to dismiss the religious and cultural practice of those he encounters. An example of this idea of Christian superiority and of pious warfare is the description that Francisco Lopez de Gomara makes concerning Cortes’ victory at the battle of Tabasco saying, “That previous to the arrival of Cortes with the cavalry, the holy apostle St. Jacob or St. Peter in person had galloped up on a gray-coloured horse to our assistance. I can only say, that for the exertion of our arms and this victory, we stand indebted to our Lord Jesus Christ.” (Diaz Ch. 34). This passage shows the willingness of Cortes and the conquistadors in general, to forgo the toleration of others in an attempt to relive the glory of their ancestors. Further exemplified in Cortes’ response to a remark from m Alonso Hernandez Puertocarrero in which Cortes says, “If God will only grant us that good fortune in arms which he gave to Roland, the Paladin, then with your assistance and that of the other gentlemen cavaliers, we shall succeed in everything else." (Diaz Ch. 34). This response furthers the idea that Cortes was attempting to engage in the pious combat of the past as he likens himself to a Paladin who supposedly severed under Charlemagne (Lang). Due to Cortes’ lack of tolerance for the cultural and religious practices, many suffered and ultimately it would bring about the destruction of a civilization, which shows the harm that is caused of making toleration an afterthought.
The early modern period time of great debate and thus it is difficult to say that an idea remained constant throughout the period or was even constant throughout all of Europe. Highlighted in the way in which people discussed with people of different theological and cultural beliefs. This led to the writing of both Kramer whom dismisses the beliefs of those opposing his own as the work of the devil while on the other hand, Locke states ones beliefs should not be grounds for punishment as long as they do not violate the laws of the land. When applying these concepts to real world encounters the effects are shown whether they are the beneficial effects of Matteo Ricci actions had on the people he encounters in China and in contrast, the pain and suffering that the intolerant actions of those like Hernan Cortes had on the people of South America.