Historian Calls Black Legend Anti‑Catholic Myth Born in 18th‑Century Britain
When Jorge Traslosheros, a doctorate‑holding professor of Latin American studies at National Autonomous University of Mexico, sat down with EWTN News on 29 October 2024 at 09:00 UTC in Puebla, he warned that the so‑called Black Legend is “essentially and fundamentally a profoundly anti‑Catholic narrative.” The interview, aired in the network’s Spanish edition, sparked fresh debate over how history‑makers have framed Spain’s colonial past.
Origins of the Black Legend
The term “Black Legend” first entered popular discourse thanks to Spanish historian Julián Juderías. In 1914 he published *La Leyenda Negra*, a polemic that catalogued centuries‑old anti‑Spanish propaganda. Yet, Traslosheros argues, the legend’s backbone was laid in the 18th century, when Britain and Spain vied for dominance over the American colonies.
British writers, he says, crafted a story that cast their own Anglican, Protestant identity as the beacon of liberty, while portraying the Spanish Catholic empire as “perverse” and cruel. The narrative was less about facts and more about winning hearts back home, especially during the War of Jenkins’ Ear (1739‑1748) and later the Seven Years’ War.
British Propaganda and Religious Rivalry
In Britain’s press, Spanish conquistadors were painted as bloodthirsty fanatics, a picture that fit neatly with the country’s Protestant self‑image. The narrative gained traction in pamphlets, sermons, and later, school textbooks. By the time the United States emerged as a nation, the Black Legend had been woven into the fabric of American schoolrooms, feeding anti‑Spanish sentiment during the Mexican‑American War (1846‑1848) and the Spanish‑American War of 1898.
Statistics help illustrate the distortion. A 1975 UNESCO Courier article reported that while roughly 90 % of the indigenous population died from Old‑World diseases such as smallpox, contemporary British accounts attributed most deaths to Spanish cruelty. The reality, Traslosheros notes, is far messier: colonists also succumbed to tropical fevers, and the Spanish crown issued protective edicts, like Queen Isabel’s ordinance forbidding the outright enslavement of natives.
Bartolomé de las Casas and the Spanish Debate
Enter Friar Bartolomé de las Casas, a 16th‑century Dominican missionary who chronicled the horrors he witnessed and championed indigenous rights. His 1552 *Brevísima relación* became the ammunition of both sides: critics of Spain cited it as proof of barbarism, while Spanish reformers pointed to Las Casas as evidence of a conscience within the empire.
Traslosheros stresses that the Black Legend “selectively” extracts Las Casas’s condemnations, stripping them of the broader debate he sparked among Dominicans, bishops, and even King Philip II. Speaking of the king, Traslosheros adds that Philip II tried to balance conversion efforts with administrative pragmatism, overseeing an empire that stretched from the Americas to the Philippines at its zenith.
Modern Reassessments and UNESCO’s View
Fast‑forward to the late 20th century, UNESCO published a 1975 paper titled “Debunking the Black Legend.” The article argued that, when placed alongside later colonial atrocities committed by Britain, France, and the Netherlands, Spain’s crimes were “no more monstrous.” It highlighted the role of reformers like Las Casas and the intense internal discourse about the legitimacy of conquest.
A 46‑minute BBC documentary, *The Myth of the Spanish Inquisition*, echoing UNESCO’s findings, presented archival evidence that the Inquisition’s reach in the Americas was limited and that many myths stem from anti‑Catholic propaganda rather than solid scholarship.
Why It Still Matters
The Black Legend isn’t just an academic footnote; it shapes how societies view colonial legacies, reparations, and cultural identity. In today’s Mexico‑U.S. border debates, lingering anti‑Spanish sentiment can influence immigration policy and public opinion about Latin American heritage.
Traslosheros warns that if we continue to accept a one‑sided narrative, we risk repeating the same oversimplifications that once fueled imperial rivalry. He urges educators to present a more nuanced picture: one that acknowledges Spanish cruelty, yes, but also the internal struggles, legal reforms, and the tragic impact of disease that were equally decisive.
Frequently Asked Questions
How does the Black Legend affect perceptions of Hispanic culture in the United States?
The legend feeds a lingering stereotype that Hispanics inherit a legacy of cruelty, which can color public debates on immigration and education. By acknowledging the legend’s anti‑Catholic roots, scholars argue that many biases are historical constructions rather than facts.
What evidence shows disease, not violence, caused most indigenous deaths?
Demographic studies indicate that epidemics such as smallpox, measles, and influenza reduced native populations by up to 90 % within decades. Contemporary accounts from missionaries, including Las Casas, repeatedly cite “pestilence” as the chief killer.
Who first coined the term “Black Legend” and why?
Spanish scholar Julián Juderías introduced the phrase in his 1914 book *La Leyenda Negra* to describe the systematic denigration of Spain by rival European powers, especially Protestant writers.
What role did Bartolomé de las Casas play in the debate over the conquest?
Las Casas documented abuses and lobbied the Spanish Crown for protective laws. His work sparked a fierce theological and legal debate among Dominicans, bishops, and the monarchy, revealing that opposition to conquest existed within Spain itself.
What future steps does Traslosheros recommend for historians?
He calls for a balanced curriculum that juxtaposes Spanish atrocities with the broader European colonial context, and for more interdisciplinary research that blends archival work with epidemiology to fully understand the conquest’s impact.