History of the United Netherlands, 1590-99 — Complete

by John Lothrop Motley

And it was over such a people, and with institutions like these, that Philip II. was permitted to rule during forty-three years. His power was absolute. With this single phrase one might as well dismiss any attempt at specification. He made war or peace at will with foreign nations. He had power of life and death over all his subjects. He had unlimited control of their worldly goods. As he claimed supreme jurisdiction over their religious opinions also, he was master of their minds, bodies, and estates. As a matter of course, he nominated and removed at will every executive functionary, every judge, every magistrate, every military or civil officer; and moreover, he not only selected, according to the license tacitly conceded to him by the pontiff, every archbishop, bishop, and other Church dignitary, but, through his great influence at Rome, he named most of the cardinals, and thus controlled the election of the popes. The whole machinery of society, political, ecclesiastical, military, was in his single hand. There was a show of provincial privilege here and there in different parts of Spain, but it was but the phantom of that ancient municipal liberty which it had been the especial care of his father and his great-grandfather to destroy. Most patiently did Philip, by his steady inactivity, bring about the decay of the last ruins of free institutions in the peninsula. The councils and legislative assemblies were convoked and then wearied out in waiting for that royal assent to their propositions and transactions, which was deferred intentionally, year after year, and never given. Thus the time of the deputies was consumed in accomplishing infinite nothing, until the moment arrived when the monarch, without any violent stroke of state, could feel safe in issuing decrees and pragmatic edicts; thus reducing the ancient legislative and consultative bodies to nullity, and substituting the will of an individual for a constitutional fabric. To criticise the expenses of government or to attempt interference with the increase of taxation became a sorry farce. The forms remained in certain provinces after the life had long since fled. Only in Arragon had the ancient privileges seemed to defy the absolute authority of the monarch; and it was reserved for Antonio Perez to be the cause of their final extirpation. The grinning skulls of the Chief Justice of that kingdom and of the boldest and noblest advocates and defenders of the national liberties, exposed for years in the market-place, with the record of their death-sentence attached, informed the Spaniards, in language which the most ignorant could read, that the crime of defending a remnant of human freedom and constitutional law was sure to draw down condign punishment. It was the last time in that age that even the ghost of extinct liberty was destined to revisit the soil of Spain. It mattered not that the immediate cause for pursuing Perez was his successful amour with the king's Mistress, nor that the crime of which he was formally accused was the deadly offence of Calvinism, rather than his intrigue with the Eboli and his assassination of Escovedo; for it was in the natural and simple sequence of events that the last vestige of law or freedom should be obliterated wherever Philip could vindicate his sway. It must be admitted, too, that the king seized this occasion to strike a decisive blow with a promptness very different from his usual artistic sluggishness. Rarely has a more terrible epigram been spoken by man than the royal words which constituted the whole trial and sentence of the Chief Justice of Arragon, for the crime of defending the law of his country: "You will take John of Lanuza, and you will have his head cut off." This was the end of the magistrate and of the constitution which he had defended.

His power, was unlimited. A man endowed with genius and virtue, and possessing the advantages of a consummate education, could have perhaps done little more than attempt to mitigate the general misery, and to remove some of its causes. For it is one of the most pernicious dogmas of the despotic system, and the one which the candid student of history soonest discovers to be false, that the masses of mankind are to look to any individual, however exalted by birth or intellect, for their redemption. Woe to the world if the nations are never to learn that their fate is and ought to be in their own hands; that their institutions, whether liberal or despotic, are the result of the national biography and of the national character, not the work of a few individuals whose names have been preserved by capricious Accident as heroes and legislators. Yet there is no doubt that, while comparatively powerless for good, the individual despot is capable of almost infinite mischief. There have been few men known to history who have been able to accomplish by their own exertions so vast an amount of evil as the king who had just died. If Philip possessed a single virtue it has eluded the conscientious research of the writer of these pages. If there are vices—as possibly there are from which he was exempt, it is because it is not permitted to human nature to attain perfection even in evil. The only plausible explanation—for palliation there is none—of his infamous career is that the man really believed himself not a king but a god. He was placed so high above his fellow-creatures as, in good faith perhaps, to believe himself incapable of doing wrong; so that, whether indulging his passions or enforcing throughout the world his religious and political dogmas, he was ever conscious of embodying divine inspirations and elemental laws. When providing for the assassination of a monarch, or commanding the massacre of a townfull of Protestants; when trampling on every oath by which a human being can bind himself; when laying desolate with fire and sword, during more than a generation, the provinces which he had inherited as his private property, or in carefully maintaining the flames of civil war in foreign kingdoms which he hoped to acquire; while maintaining over all Christendom a gigantic system of bribery, corruption, and espionage, keeping the noblest names of England and Scotland on his pension-lists of traitors, and impoverishing his exchequer with the wages of iniquity paid in France to men of all degrees, from princes of blood like Guise and Mayenne down to the obscurest of country squires, he ever felt that these base or bloody deeds were not crimes, but the simple will of the godhead of which he was a portion. He never doubted that the extraordinary theological system which he spent his life in enforcing with fire and sword was right, for it was a part of himself. The Holy Inquisition, thoroughly established as it was in his ancestral Spain, was a portion of the regular working machinery by which his absolute kingship and his superhuman will expressed themselves. A tribunal which performed its functions with a celerity, certainty, and invisibility resembling the attributes of Omnipotence; which, like the pestilence, entered palace or hovel at will, and which smote the wretch guilty or suspected of heresy with a precision against which no human ingenuity or sympathy could guard—such an institution could not but be dear to his heart. It was inevitable that the extension and perpetuation of what he deemed its blessings throughout his dominions should be his settled purpose. Spain was governed by an established terrorism. It is a mistake to suppose that Philip was essentially beloved in his native land, or that his religious and political system was heartily accepted because consonant to the national character. On the contrary, as has been shown, a very large proportion of the inhabitants were either secretly false to the Catholic faith, or descended at least from those who had expiated their hostility to it with their lives. But the Grand Inquisitor was almost as awful a personage; as the king or the pope. His familiars were in every village and at every fireside, and from their fangs there was no escape. Millions of Spaniards would have rebelled against the crown or accepted the reformed religion, had they not been perfectly certain of being burned or hanged at the slightest movement in such a direction. The popular force in the course of the political combinations of centuries seemed at last to have been eliminated. The nobles, exempt from taxation, which crushed the people to the earth, were the enemies rather than the chieftains and champions of the lower classes in any possible struggle with a crown to which they were united by ties of interest as well as of affection, while the great churchmen, too, were the immediate dependants and of course the firm supporters of the king. Thus the people, without natural leaders, without organisation, and themselves divided into two mutually hostile sections, were opposed by every force in the State. Crown, nobility, and clergy; all the wealth and all that there was of learning, were banded together to suppress the democratic principle. But even this would hardly have sufficed to extinguish every spark of liberty, had it not been for the potent machinery of the Inquisition; nor could that perfection of terrorism have become an established institution but for the extraordinary mixture of pride and superstition of which the national character had been, in the course of the national history, compounded. The Spanish portion of the people hated the nobles, whose petty exactions and oppressions were always visible; but they had a reverential fear of the unseen monarch, as the representative both of the great unsullied Christian nation to which the meanest individual was proud to belong, and of the God of wrath who had decreed the extermination of all unbelievers. The "accursed" portion of the people were sufficiently disloyal at heart, but were too much crushed by oppression and contempt to imagine themselves men. As to the Netherlanders, they did not fight originally for independence. It was not until after a quarter of a century of fighting that they ever thought of renouncing their allegiance to Philip. They fought to protect themselves against being taxed by the king without the consent of those constitutional assemblies which he had sworn to maintain, and to save themselves and their children from being burned alive if they dared to read the Bible. Independence followed after nearly a half-century of fighting, but it would never have been obtained, or perhaps demanded, had those grievances of the people been redressed.

Of this perfect despotism Philip was thus the sole administrator. Certainly he looked upon his mission with seriousness, and was industrious in performing his royal functions. But this earnestness and seriousness were, in truth, his darkest vices; for the most frivolous voluptuary that ever wore a crown would never have compassed a thousandth part of the evil which was Philip's life-work. It was because he was a believer in himself, and in what he called his religion, that he was enabled to perpetrate such a long catalogue of crimes. When an humble malefactor is brought before an ordinary court of justice, it is not often, in any age or country, that he escapes the pillory or the gallows because, from his own point of view, his actions, instead of being criminal, have been commendable, and because the multitude and continuity of his offences prove him to have been sincere. And because anointed monarchs are amenable to no human tribunal, save to that terrible assize which the People, bursting its chain from time to time in the course of the ages, sets up for the trial of its oppressors, and which is called Revolution, it is the more important for the great interests of humanity that before the judgment-seat of History a crown should be no protection to its wearer. There is no plea to the jurisdiction of history, if history be true to itself.

As for the royal criminal called Philip II., his life is his arraignment, and these volumes will have been written in vain if a specification is now required.

Homicide such as was hardly ever compassed before by one human being was committed by Philip when in the famous edict of 1568 he sentenced every man, woman, and child in the Netherlands to death. That the whole of this population, three millions or more, were not positively destroyed was because no human energy could suffice to execute the diabolical decree. But Alva, toiling hard, accomplished much of this murderous work. By the aid of the "Council of Blood," and of the sheriffs and executioners of the Holy Inquisition, he was able sometimes to put eight hundred human beings to death in a single week for the crimes of Protestantism or of opulence, and at the end of half a dozen years he could boast of having strangled, drowned, burned, or beheaded somewhat more than eighteen thousand of his fellow-creatures. These were some of the non-combatant victims; for of the tens of thousands who perished during his administration alone, in siege and battle, no statistical record has been preserved.

In face of such wholesale crimes, of these forty years of bloodshed, it is superfluous to refer to such isolated misdeeds as his repeated attempts to procure the assassination of the Prince of Orange, crowned at last by the success of Balthazar Gerard, nor to his persistent efforts to poison the Queen of England; for the enunciation of all these murders or attempts at murder would require a repetition of the story which it has been one of the main purposes of these volumes to recite.

For indeed it seems like mere railing to specify his crimes. Their very magnitude and unbroken continuity, together with their impunity, give them almost the appearance of inevitable phenomena. The horrible monotony of his career stupefies the mind until it is ready to accept the principle of evil as the fundamental law of the world.

His robberies, like his murders, were colossal. The vast, system of confiscation set up in the Netherlands was sufficient to reduce unnumbered innocent families to beggary, although powerless to break the spirit of civil and religious liberty or to pay the expenses of subjugating a people. Not often in the world's history have so many thousand individual been plundered by a foreign tyrant for no crime, save that they were rich enough to be worth robbing. For it can never be too often repeated that those confiscations and extortions were perpetrated upon Catholics as well as Protestants, monarchists as well as rebels; the possession of property making proof of orthodoxy or of loyalty well-nigh impossible.

Falsehood was the great basis of the king's character, which perhaps derives its chief importance, as a political and psychological study, from this very fact. It has been shown throughout the whole course of this history, by the evidence of his most secret correspondence, that he was false, most of all, to those to whom he gave what he called his heart. Granvelle, Alva, Don John, Alexander Farnese, all those, in short, who were deepest in his confidence experienced in succession his entire perfidy, while each in turn was sacrificed to his master's sleepless suspicion. The pope himself was often as much the dupe of the Catholic monarch's faithlessness as the vilest heretic had ever been. Could the great schoolmaster of iniquity for the sovereigns and politicians of the south have lived to witness the practice of the monarch who had most laid to heart the precepts of the "Prince," he would have felt that he had not written in vain, and that his great paragon of successful falsehood, Ferdinand of Arragon, had been surpassed by the great grandson. For the ideal perfection of perfidy, foreshadowed by the philosopher who died in the year of Philip's birth, was thoroughly embodied at last by this potentate. Certainly Nicholas Macchiavelli could have hoped for no more docile pupil. That all men are vile, that they are liars; scoundrels, poltroons, and idiots alike—ever ready to deceive and yet easily to be duped, and that he only is fit to be king who excels his kind in the arts of deception; by this great maxim of the Florentine, Philip was ever guided. And those well-known texts of hypocrisy, strewn by the same hand, had surely not fallen on stony ground when received into Philip's royal soul.

"Often it is necessary, in order to maintain power, to act contrary to faith, contrary to charity, contrary to humanity, contrary to religion. . . . A prince ought therefore to have great care that from his mouth nothing should ever come that is not filled with those five qualities, and that to see and hear him he should appear all piety, all faith, all integrity, all humanity, all religion. And nothing is more necessary than to seem to have this last-mentioned quality. Every one sees what you seem, few perceive what you are."