CHAPTER V.

THE REFORMATION IN THE NETHERLANDS.[230]

-- 1. _The Political Situation._

It was not until 1581 that the _United Provinces_ took rank as a Protestant nation, notwithstanding the fact that the Netherlands furnished the first martyrs of the Reformation in the persons of Henry Voes and John Esch, Augustinian monks, who were burnt at Antwerp (July 31st, 1523).

"As they were led to the stake they cried with a loud voice that they were Christians; and when they were fastened to it, and the fire was kindled, they rehea.r.s.ed the twelve articles of the Creed, and after that the hymn _Te Deum laudamus_, which each of them sang verse by verse alternately until the flames deprived them both of voice and life."[231]

The struggle for religious liberty, combined latterly with one for national independence from Spain, lasted therefore for almost sixty years.

When the lifelong duel between Charles the Bold of Burgundy and Louis XI. of France ended with the death of the former on the battlefield under the walls of Nancy (January 4th, 1477), Louis was able to annex to France a large portion of the heterogeneous possessions of the Dukes of Burgundy, and Mary of Burgundy carried the remainder as her marriage portion (May 1477) to Maximilian of Austria, the future Emperor.

Speaking roughly, and not quite accurately, those portions of the Burgundian lands which had been _fiefs_ of France went to Louis, while Mary and Maximilian retained those which were _fiefs_ of the Empire. The son of Maximilian and Mary, Philip the Handsome, married Juana (August 1496), the second daughter and ultimate heiress of Isabella and Ferdinand of Spain, and their son was Charles V., Emperor of Germany (b.

February 24th, 1500), who inherited the Netherlands from his father and Spain from his mother, and thus linked the Netherlands to Spain. Philip died in 1506, leaving Charles, a boy of six years of age, the ruler of the Netherlands. His paternal aunt, Margaret, the daughter of the Emperor Maximilian, governed in the Netherlands during his minority, and, owing to Juana's illness (an illness ending in madness), mothered her brother's children. Margaret's regency ended in 1515, and the earlier history of the Reformation in the Netherlands belongs either to the period of the personal rule of Charles or to that of the Regents whom he appointed to act for him.

The land, a delta of great rivers liable to overflow their banks, or a coast-line on which the sea made continual encroachment, produced a people hardy, strenuous, and independent. Their struggles with nature had braced their faculties. Munic.i.p.al life had struck its roots deeply into the soil of the Netherlands, and its cities could vie with those of Italy in industry and intelligence. The southern provinces were the home of the Trouveres.[232] Jan van-Ruysbroec, the most heart-searching of speculative Mystics, had been a curate of St. Gudule's in Brussels.

His pupil, Gerard Groot, had founded the lay-community of the Brethren of the Common Lot for the purpose of spreading Christian education among the laity; and the schools and convents of the Brethren had spread through the Netherlands and central Germany. Thomas a Kempis, the author of the _Imitatio Christi_, had lived most of his long life of ninety years in a small convent at Zwolle, within the territories of Utrecht.

Men who have been called "Reformers before the Reformation," John Pupper of Goch and John Wessel, both belonged to the Netherlands. Art flourished there in the fifteenth century in the persons of Hubert and Jan van Eyck and of Hans Memling. The Chambers of Oratory (_Rederijkers_) to begin with probably unions for the performance of miracle plays or moralities, became confraternities not unlike the societies of _meistersanger_ in Germany, and gradually acquired the character of literary a.s.sociations, which diffused not merely culture, but also habits of independent thinking among the people.

Intellectual life had become less exuberant in the end of the fifteenth century; but the Netherlands, nevertheless, produced Alexander Hegius, the greatest educational reformer of his time, and Erasmus the prince of the Humanists. Nor can the influence of the Chambers of Oratory have died out, for they had a great effect on the Reformation movement.[233]

When Charles a.s.sumed the government of the Netherlands, he found himself at the head of a group of duchies, lordships, counties, and munic.i.p.alities which had little appearance of a compact princ.i.p.ality, and he applied himself, like other princes of his time in the same situation, to give them a unity both political and territorial. He was so successful that he was able to hand over to his son, Philip II. of Spain, an almost thoroughly organised State. The divisions which Charles largely overcame reappeared to some extent in the revolt against Philip and Romanism, and therefore in a measure concern the history of the Reformation. How Charles made his scattered Netherland inheritance territorially compact need not be told in detail. Friesland was secured (1515); the acquisition of temporal sovereignty over the ecclesiastical province of Utrecht (1527) united Holland with Friesland; Gronningen and the lands ruled by that turbulent city placed themselves under the government of Charles (1536); and the death of Charles of Egmont (1538), Count of Gueldres, completed the unification of the northern and central districts. The vague hold which France kept in some of the southern portions of the country was gradually loosened. Charles failed in the south-east. The independent princ.i.p.ality of Lorraine lay between Luxemburg and Franche-Comte, and the Netherland Government could not seize it by purchase, treaty, or conquest. One and the same system of law regulated the rights and the duties of the whole population; and all the provinces were united into one princ.i.p.ality by the reorganisation of a States General, which met almost annually, and which had a real if vaguely defined power to regulate the taxation of the country.

But although political and geographical difficulties might be more or less overcome, others remained which were not so easily disposed of. One set arose from the fact that the seventeen provinces were divided by race and by language. The Dutchmen in the north were different in interests and in sentiment from the Flemings in the centre; and both had little in common with the French-speaking provinces in the south. The other was due to the differing boundaries of the ecclesiastical and civil jurisdictions. When Charles began to rule in 1515, the only territorial see was Arras. Tournai, Utrecht, and Cambrai became territorial before the abdication of Charles. But the confusion between civil and ecclesiastical jurisdiction may be seen at a glance when it is remembered that a great part of the Frisian lands were subject to the German Sees of Munster, Minden, Paderborn, and Osnabruck; and that no less than six bishops, none of them belonging to the Netherlands, divided the ecclesiastical rule over Luxemburg. Charles' proposals to establish six new bishoprics, plans invariably thwarted by the Roman Curia, were meant to give the Low Countries a national episcopate.

-- 2. _The Beginnings of the Reformation._

The people of the Netherlands had been singularly prepared for the great religious revival of the sixteenth century by the work of the _Brethren of the Common Lot_ and their schools. It was the aim of Gerard Groot, their founder, and also of Florentius Radevynszoon, his great educational a.s.sistant, to see "that the root of study and the mirror of life must, in the first place, be the Gospel of Christ." Their pupils were taught to read the Bible in Latin, and the Brethren contended publicly for translations of the Scriptures in the vulgar tongues. There is evidence to show that the Vulgate was well known in the Netherlands in the end of the fifteenth century, and a translation of the Bible into Dutch was published at Delft in 1477[234]. Small tracts against Indulgences, founded probably on the reasonings of Pupper and Wessel, had been in circulation before Luther had nailed his _Theses_ to the door of All Saints' church in Wittenberg. Hendrik of Zutphen, Prior of the Augustinian Eremite convent at Antwerp, had been a pupil of Staupitz, a fellow student with Luther, and had spread Evangelical teaching not only among his order, but throughout the town.[235] It need be no matter for surprise, then, that Luther's writings were widely circulated in the Netherlands, and that between 1513 and 1531 no fewer than twenty-five translations of the Bible or of the New Testament had appeared in Dutch, Flemish, and French.

When Aleander was in the Netherlands, before attending the Diet of Worms he secured the burning of eighty Lutheran and other books at Louvain;[236] and when he came back ten months later, he had regular literary _auto-da-fes_. On Charles' return from the Diet of Worms, he issued a proclamation to all his subjects in the Netherlands against Luther, his books and his followers, and Aleander made full use of the powers it gave. Four hundred Lutheran books were burnt at Antwerp, three hundred of them seized by the police in the stalls of the booksellers, and one hundred handed over by the owners; three hundred were burnt at Ghent, "part of them printed here and part in Germany," says the Legate; and he adds that "many of them were very well bound, and one gorgeously in velvet." About a month later he is forced to confess that these burnings had not made as much impression as he had hoped, and that he wishes the Emperor would "burn alive half a dozen Lutherans and confiscate their property." Such a proceeding would make all see him to be the really Christian prince that he is.[237]

Next year (1522) Charles established the Inquisition within the seventeen provinces. It was a distinctively civil inst.i.tution, and this was perhaps due to the fact that there was little correspondence between the civil and ecclesiastical jurisdictions in the Netherlands; but it must not be forgotten that the Kings of Spain had used the Holy Office for the purpose of stamping out political and local opposition, and also that the civil courts were usually more energetic and more severe than the ecclesiastical. The man appointed was unworthy of any place of important trust. Francis van de Hulst, although he had been the Prince's counsellor in Brabant, was a man accused both of bigamy and murder, and was hopelessly devoid of tact. He quarrelled violently with the High Court of Holland; and the Regent, Margaret of Austria, who had resumed her functions, found herself constantly compromised by his continual defiance of local privileges. He was a "wonderful enemy to learning,"

says Erasmus. His colleague, Nicolas van Egmont, a Carmelite monk, is described by the same scholar as "a madman with a sword put into his hand who hates me worse than he does Luther." The two men discredited the Inquisition from its beginning. Erasmus affected to believe that the Emperor could not know what they were doing.

The first victim was Cornelius Graphaeus, town clerk of Antwerp, a poet and Humanist, a friend of Erasmus; and his offence was that he had published an edition of John Pupper of Goch's book, ent.i.tled the _Liberty of the Christian Religion_, with a preface of his own. The unfortunate man was set on a scaffold in Brussels, compelled to retract certain propositions which were said to be contained in the preface, and obliged to throw the preface itself into a fire kindled on the scaffold for the purpose. He was dismissed from his office, declared incapable of receiving any other employment, compelled to repeat his recantation at Antwerp, imprisoned for two years, and finally banished.[238]

The earliest deaths were those of Henry Voes and John Esch, who have already been mentioned. Their Prior, Hendrik of Zutphen, escaped from the dungeon in which he had been confined. Luther commemorated them in a long hymn, ent.i.tled _A New Song of the two Martyrs of Christ burnt at Brussels by the Sophists of Louvain_:

"Der erst recht wol Johannes heyst, So reych an Gottes hulden Seyn Bruder Henrch nach dem geyst, Eyn rechter Christ on schulden: Vonn dysser welt gescheyden synd, Sye hand die kron erworben, Recht wie die frumen gottes kind Fur seyn wort synd ges...o...b..n, Sein Marter synd sye worden."[239]

Charles issued proclamation after proclamation, each of increasing severity. It was forbidden to print any books unless they had been first examined and approved by the censors (April 1st, 1524). "All open and secret meetings in order to read and preach the Gospel, the Epistles of St. Paul, and other spiritual writings," were forbidden (Sept. 25th, 1525), as also to discuss the Holy Faith, the Sacraments, the Power of the Pope and Councils, "in private houses and at meals." This was repeated on March 14th, 1526, and on July 17th there was issued a long edict, said to have been carefully drafted by the Emperor himself, forbidding all meetings to read or preach about the Gospel or other holy writings in Latin, Flemish, or Walloon. In the preamble it is said that ignorant persons have begun to expound Scripture, that even regular and secular clergy have presumed to teach the "errors and sinister doctrines of Luther and his adherents," and that heresies are increasing in the land. Then followed edicts against unlicensed books, and against monks who had left their cloisters (Jan. 28th, 1528); against the possession of Lutheran books, commanding them upon pain of death to be delivered up (Oct. 14th, 1529); against printing unlicensed books--the penalties being a public whipping on the scaffold, branding with a red-iron, or the loss of an eye or a hand, at the discretion of the judge (Dec. 7th, 1530); against heretics "who are more numerous than ever," against certain books of which a long list is given, and against certain hymns which increase the zeal of the heretics (Sept. 22nd, 1540); against printing and distributing unlicensed books in the Italian, Spanish, or English languages (Dec. 18th, 1544); warning all schoolmasters about the use of unlicensed books in their schools, and giving a list of those only which are permitted (July 31st, 1546). The edict of 1546 was followed by a long list of prohibited books, among which are eleven editions of the Vulgate printed by Protestant firms, six editions of the Bible and three of the New Testament in Dutch, two editions of the Bible in French, and many others. Lastly, an edict of April 29th, 1550, confirmed all the previous edicts against heresy and its spread, and intimated that the Inquisitors would proceed against heretics "notwithstanding any privileges to the contrary, which are abrogated and annulled by this edict." This was a clear threat that the terrible Spanish Inquisition was to be established in the Netherlands, and provoked such remonstrances that the edict was modified twice (Sept.

25th, Nov. 5th) before it was finally accepted as legal within the seventeen provinces.

All these edicts were directed against the Lutheran or kindred teaching.

They had nothing to do with the Anabaptist movement, which called forth a special and different set of edicts. It seems against all evidence to say that the persecution of the Lutherans had almost ceased during the last years of Charles' rule in the Netherlands, and Philip II. could declare with almost perfect truth that his edicts were only his father's re-issued.

The continuous repet.i.tion and increasing severity of the edicts revealed not merely that persecution did not hinder the spread of the Reformed faith, but that the edicts themselves were found difficult to enforce.

What Charles would have done had he been able to govern the country himself it is impossible to say. He became harder and more intolerant of differences in matters of doctrine as years went on, and in his latest days is said to have regretted that he had allowed Luther to leave Worms alive; and he might have dealt with the Protestants of the seventeen provinces as his son afterwards did. His aunt, Margaret of Austria, who was Regent till 1530, had no desire to drive matters to an extremity; and his sister Mary, who ruled from 1530 till the abdication of Charles in 1555, was suspected in early life of being a Lutheran herself. She never openly joined the Lutheran Church as did her sister the Queen of Denmark, but she confessed her sympathies to Charles, and gave them as a reason for reluctance to undertake the regency of the Netherlands. It may therefore be presumed that the severe edicts were not enforced with undue stringency by either Margaret of Austria or by the widowed Queen of Hungary. There is also evidence to show that these proclamations denouncing and menacing the unfortunate Protestants of the Netherlands were not looked on with much favour by large sections of the population.

Officials were dilatory, magistrates were known to have warned suspected persons to escape before the police came to arrest them; even to have given them facilities for escape after sentence had been delivered.

Pa.s.sive resistance on the part of the inferior authorities frequently interposed itself between the Emperor and the execution of his bloodthirsty proclamations. Yet the number of Protestant martyrs was large, and women as well as men suffered torture and death rather than deny their faith.

The edicts against conventicles deterred neither preachers nor audience.

The earliest missioners were priests and monks who had become convinced of the errors of Romanism. Later, preachers were trained in the south German cities and in Geneva, that nursery of daring agents of the Reformed propaganda. But if trained teachers were lacking, members of the congregation took their place at the peril of their lives. Brandt relates how numbers of people were accustomed to meet for service in a shipwright's yard at Antwerp to hear a monk who had been "proclaimed":

"The teacher, by some chance or other, could not appear, and one of the company named Nicolas, a person well versed in Scripture, thought it a shame that such a congregation, hungering after the food of the Word, should depart without a little spiritual nourishment; wherefore, climbing the mast of a ship, he taught the people according to his capacity; and on that account, and for the sake of the reward that was set upon the preacher, he was seized by two butchers and delivered to the magistrates, who caused him to be put into a sack and thrown into the river, where he was drowned."[240]

-- 3. _The Anabaptists._

The severest persecutions, however, before the rule of Philip II., were reserved for those people who are called the Anabaptists.[241] We find several edicts directed against them solely. In February 1532 it was forbidden to harbour Anabaptists, and a price of 12 guilders was offered to informants. Later in the same year an edict was published which declared "that all who had been rebaptized, were sorry for their fault, and, in token of their repentance, had gone to confession, would be admitted to mercy for that time only, provided they brought a certificate from their confessor within twenty-four days of the date of the edict; those who continued obdurate were to be treated with the utmost rigour of the laws" (Feb. 1533). Anabaptists who had abjured were ordered to remain near their dwelling-places for the s.p.a.ce of a year, "unless those who were engaged in the herring fishery" (June 1534). In 1535 the severest edict against the sect was published. All who had "seduced or perverted any to this sect, or had rebaptized them," were to suffer death by fire; all who had suffered themselves to be rebaptized, or who had harboured Anabaptists, and who recanted, were to be favoured by being put to death by the sword; women were "only to be buried alive."[242]

To understand sympathetically that multiform movement which was called in the sixteenth century _Anabaptism_, it is necessary to remember that it was not created by the Reformation, although it certainly received an impetus from the inspiration of the age. Its roots can be traced back for some centuries, and its pedigree has at least two stems which are essentially distinct, and were only occasionally combined. The one stem is the successions of the _Brethren_, a mediaeval, anti-clerical body of Christians whose history is written only in the records of Inquisitors of the mediaeval Church, where they appear under a variety of names, but are universally said to prize the Scriptures and to accept the Apostles'

Creed.[243] The other existed in the continuous uprisings of the poor--peasants in rural districts and the lower cla.s.ses in the towns--against the rich, which were a feature of the later Middle Ages.[244]

So far as the Netherlands are concerned, these popular outbreaks had been much more frequent among the towns' population than in the rural districts. The city patriciate ordinarily controlled the magistracy; but when flagrant cases of oppression arose, all the judicial, financial, and other functions of government were sure to be swept out of their hands in an outburst of popular fury. So much was this the case, that the real holders of power in the towns in the Netherlands during the first half of the sixteenth century were the artisans, strong in their trade organisations. They had long known their power, and had been accustomed to exert it. The blood of a turbulent ancestry ran in their veins--of men who could endure for a time, but who, when roused by serious oppression, had been accustomed to defend themselves, and to give stroke for stroke. It is only natural to find among the artisans of the Flemish and Dutch towns a curious mingling of sublime self-sacrifice for what they believed to be the truth, of the mystical exaltation of the martyr occasionally breaking out in hysterical action, and the habit of defending themselves against almost any odds.

So far as is known, the earliest Anabaptist martyrs were Jan Walen and two others belonging to Waterlandt. They were done to death in a peculiarly atrocious way at The Hague in 1527. Instead of being burnt alive, they were chained to a stake at some distance from a huge fire, and were slowly roasted to death. This frightful punishment seems to have been reserved for the Anabaptist martyrs. It was repeated at Haarlem in 1532, when a woman was drowned and her husband with two others was roasted alive. Some time in 1530, Jan Volkertz founded an Anabaptist congregation in Amsterdam which became so large as to attract the attention of the authorities. The head of the police (_schout_) in the city was ordered to apprehend them. Volkertz delivered himself up voluntarily. The greater part of the accused received timely warning from the _schout's_ wife. Nine were taken by night in their beds. These with their pastor were carried to The Hague and beheaded by express order of the Emperor. He also commanded that their heads should be sent to Amsterdam, where they were set on poles in a circle, the head of Volkertz being in the centre. This ghastly spectacle was so placed that it could be seen from the ships entering and leaving the harbour. All these martyrs, and many others whose deaths are duly recorded, were followers of Melchior Hoffman. Hoffman's views were those of the "Brethren" of the later Middle Ages, the _Old Evangelicals_ as they were called. In a paper of directions sent to Emden to a.s.sist in the organisation of an Anabaptist congregation there, he says:

"G.o.d's community knows no head but Christ. No other can be endured, for it is a brother- and sisterhood. The teachers have none who rule them spiritually but Christ. Teachers and ministers are not lords. The pastors have no authority except to preach G.o.d's Word and punish sins. A bishop must be elected out of his community.

Where a pastor has thus been taken, and the guidance committed to him and to his deacon, a community should provide properly for those who help to build the Lord's house. When teachers are thus found, there is no fear that the communities will suffer spiritual hunger. A true preacher would willingly see the whole community prophesy."

But the persecution, with its peculiar atrocities, had been acting in its usual way on the Anabaptists of the Netherlands. They had been tortured on the rack, scourged, imprisoned in dungeons, roasted to death before slow fires, and had seen their women drowned, buried alive, pressed into coffins too small for their bodies till their ribs were broken, others stamped into them by the feet of the executioners. It is to be wondered at that those who stood firm sometimes gave way to hysterical excesses; that their leaders began to preach another creed than that of pa.s.sive resistance; that wild apocalyptic visions were reported and believed?

Melchior Hoffman had been imprisoned in Stra.s.sburg in 1533, and a new leader arose in the Netherlands--Jan Matthys, a baker of Haarlem. Under his guidance an energetic propaganda was carried on in the Dutch towns, and hundreds of converts were made. One hundred persons were baptized in one day in February (1534); before the end of March it was reported that two-thirds of the population in Monnikendam were Anabaptists; and a similar state of matters existed in many of the larger Dutch towns.

Deventer, Zwolle, and Kampen were almost wholly Anabaptist. The Government made great exertions to crush the movement. Detachments of soldiers were divided into bands of fifteen or twenty, and patrolled the environs of the cities, making midnight visitations, and haling men and women to prison until the dungeons were overcrowded with captured Anabaptists.

Attempts were made by the persecuted to leave the country for some more hospitable place where they could worship G.o.d in peace in the way their consciences directed them. East Friesland had once been a haven, but was so no longer. Munster offered a refuge. Ships were chartered,--thirty of them,--and the persecuted people proposed to sail round the north of Friesland, land at the mouth of the Ems, and travel to Munster by land.[245] The Emperor's ships intercepted the little fleet, sank five of the vessels with all the emigrants on board, and compelled the rest to return. The leaders found on board were decapitated, and their heads stuck on poles to warn others. Hundreds from the provinces of Guelderland and Holland attempted the journey by land. They piled their bits of poor furniture and bundles of clothes on waggons; some rode horses, most trudged on foot, the women and children, let us hope, getting an occasional ride on the waggons. Soldiers were sent to intercept them. The leaders were beheaded, the men mostly imprisoned, and the women and children sent back to their towns and villages.

Then, and not till they had exhausted every method of pa.s.sive resistance, the Anabaptists began to strike back. They wished to seize a town already containing a large Anabaptist population, and hold it as a city of refuge. Deventer, which was full of sympathisers, was their first aim. The plot failed, and the burgomaster's son Willem, one of the conspirators, was seized, and with two companions beheaded in the market-place (Dec. 25th, 1534). Their next attempt was on Leyden. It was called a plot to burn the town. The magistrates got word of it, and, by ordering the great town-clock to be stopped, disconcerted the plotters.

Fifteen men and five women were seized; the men were decapitated, and the women drowned (Jan. 1535). Next month (Feb. 28th, 1535), Jan van Geelen, leading a band of three hundred refugees through Friesland, was overtaken by some troops of soldiers. The little company entrenched themselves, fought bravely for some days, until nearly all were killed.

The survivors were almost all captured and put to death, the men by the sword, and the women by drowning. One hundred soldiers fell in the attack. A few months later (May 1535), an attempt was made to seize Amsterdam. It was headed by van Geelen, the only survivor of the skirmish in Friesland. He and his companions were able to get possession of the Stadthaus, and held it against the town's forces until cannon were brought to batter down their defences.

In the early days of the same year an incident occurred which shows how, under the strain of persecution, an hysterical exaltation took possession of some of these poor people. It is variously reported.

According to Brandt, seven men and five women having stript off their clothes, as a sign, they said, that they spoke the naked truth, ran through the streets of Amsterdam, crying _Woe! Woe! Woe!_ The Wrath of G.o.d! They were apprehended, and slaughtered in the usual way. The woman in whose house they had met was hanged at her own door.

The insurrections were made the pretext for still fiercer persecutions.

The Anabaptists were hunted out, tortured and slain without any attempt being made by the authorities to discriminate between those who had and those who had not been sharers in any insurrectionary attempt. It is alleged that over thirty thousand people were put to death in the Netherlands during the reign of Charles V. Many of the victims had no connection with Anabaptism whatsoever; they were quiet followers of Luther or of Calvin. The authorities discriminated between them in their proclamations, but not in the persecution.

-- 4. _Philip of Spain and the Netherlands._

How long the Netherlands would have stood the continual drain of money and the severity of the persecution which the foreign and religious policy of Charles enforced upon them, it is impossible to say. The people of the country were strongly attached to him, as he was to them.

He had been born and had grown from childhood to manhood among them.

Their languages, French and Flemish, were the only speech he could ever use with ease. He had been ruler in the Netherlands before he became King of Spain, and long before he was called to fill the imperial throne. When he resolved to act on his long meditated scheme of abdicating in favour of his son Philip, it was to the Netherlands that he came. Their n.o.bles and people witnessed the scene with hardly less emotion than that which showed itself in the faltering speech of the Emperor.

The ceremony took place in the great Hall of the palace in Brussels (Oct. 25th, 1555), in presence of the delegates of the seventeen provinces. Mary, the widowed Queen of Hungary, who had governed the land for twenty-five years, witnessed the scene which was to end her rule.

Philip, who was to ruin the work of consolidation patiently planned and executed by his father and his aunt, was present, summoned from his uncongenial task of eating roast beef and drinking English ale in order to conciliate his new subjects across the Channel, and from the embarra.s.sing endearments of his elderly spouse. The Emperor, aged by toil rather than by years, entered the Hall leaning heavily on his favourite page and trusty counsellor, the youthful William, Prince of Orange, who was to become the leader of the revolt against Philip's rule, and to create a new Protestant State, the United Provinces.