There were difficulties on both sides to be arranged before this marriage could take place. The bride was a Lutheran, the Prince was a Catholic. With regard to the religion of Orange not the slightest doubt existed, nor was any deception attempted. Granvelle himself gave the most entire attestation of the Prince's orthodoxy. "This proposed marriage gives me great pain," he wrote to Philip, "but I have never had reason to suspect his principles." In another letter he observed that he wished the marriage could be broken off; but that he hoped so much from the virtue of the Prince that nothing could suffice to separate him from the true religion. On the other side there was as little doubt as to his creed. Old Landgrave Philip of Hesse, grandfather of the young lady, was bitterly opposed to the match. "'Tis a papist," said he, "who goes to mass, and eats no meat on fast days." He had no great objection to his character, but insurmountable ones to his religion. "Old Count William," said he, "was an evangelical lord to his dying day. This man is a papist!" The marriage, then, was to be a mixed marriage. It is necessary, however, to beware of anachronisms upon the subject. Lutherans were not yet formally denounced as heretics. On the contrary, it was exactly at this epoch that the Pope was inviting the Protestant princes of Germany to the Trent Council, where the schism was to be closed, and all the erring lambs to be received again into the bosom of the fold. So far from manifesting an outward hostility, the papal demeanor was conciliating. The letters of invitation from the Pope to the princes were sent by a legate, each commencing with the exordium, "To my beloved son," and were all sent back to his Holiness, contemptuously, with the coarse jest for answer, "We believe our mothers to have been honest women, and hope that we had better fathers." The great council had not yet given its decisions. Marriages were of continual occurrence, especially among princes and potentates, between the adherents of Rome and of the new religion. Even Philip had been most anxious to marry the Protestant Elizabeth, whom, had she been a peasant, he would unquestionably have burned, if in his power. Throughout Germany, also, especially in high places, there was a disposition to cover up the religious controversy; to abstain from disturbing the ashes where devastation still glowed, and was one day to rekindle itself. It was exceedingly difficult for any man, from the Archduke Maximilian down, to define his creed. A marriage, therefore; between a man and woman of discordant views upon this topic was not startling, although in general not considered desirable.
There were, however, especial reasons why this alliance should be distasteful, both to Philip of Spain upon one side, and to the Landgrave Philip of Hesse on the other. The bride was the daughter of the elector Maurice. In that one name were concentrated nearly all the disasters, disgrace, and disappointment of the Emperor's reign. It was Maurice who had hunted the Emperor through the Tyrolean mountains; it was Maurice who had compelled the peace of Passau; it was Maurice who had overthrown the Catholic Church in Germany, it was Maurice who had frustrated Philip's election as king of the Romans. If William of Orange must seek a wife among the pagans, could no other bride be found for him than the daughter of such a man?
Anna's grandfather, on the other hand, Landgrave Philip, was the celebrated victim to the force and fraud of Charles the Fifth. He saw in the proposed bridegroom, a youth who had been from childhood, the petted page and confidant of the hated Emperor, to whom he owed his long imprisonment. He saw in him too, the intimate friend and ally—for the brooding quarrels of the state council were not yet patent to the world—of the still more deeply detested Granvelle; the crafty priest whose substitution of "einig" for "ewig" had inveigled him into that terrible captivity. These considerations alone would have made him unfriendly to the Prince, even had he not been a Catholic.
The Elector Augustus, however, uncle and guardian to the bride, was not only well-disposed but eager for the marriage, and determined to overcome all obstacles, including the opposition of the Landgrave, without whose consent he was long pledged not to bestow the hand of Anna. For this there were more than one reason. Augustus, who, in the words of one of the most acute historical critics of our day, was "a Byzantine Emperor of the lowest class, re-appearing in electoral hat and mantle," was not firm in his rights to the dignity he held. He had inherited from his brother, but his brother had dispossessed John Frederic. Maurice, when turning against the Emperor, who had placed him in his cousin's seat, had not thought it expedient to restore to the rightful owner the rank which he himself owed to the violence of Charles. Those claims might be revindicated, and Augustus be degraded in his turn, by a possible marriage of the Princess Anna, with some turbulent or intriguing German potentate. Out of the land she was less likely to give trouble. The alliance, if not particularly desirable on the score of rank, was, in other worldly respects, a most brilliant one for his niece. As for the religious point, if he could overcome or circumvent the scruples of the Landgrave, he foresaw little difficulty in conquering his own conscience.
The Prince of Orange, it is evident, was placed in such a position, that it would be difficult for him to satisfy all parties. He intended that the marriage, like all marriages among persons in high places at that day, should be upon the "uti possidetis" principle, which was the foundation of the religious peace of Germany. His wife, after marriage and removal to the Netherlands, would "live Catholically;" she would be considered as belonging to the same Church with her husband, was to give no offence to the government, and bring no suspicion upon himself, by violating any of the religious decencies. Further than this, William, who at that day was an easy, indifferent Catholic, averse to papal persecutions, but almost equally averse to long, puritanical prayers and faces, taking far more pleasure in worldly matters than in ecclesiastical controversies, was not disposed to advance in this thorny path. Having a stern bigot to deal with, in Madrid, and another in Cassel, he soon convinced himself that he was not likely entirely to satisfy either, and thought it wiser simply to satisfy himself.
Early in 1560, Count Gunther de Schwartzburg, betrothed to the Prince's sister Catharine, together with Colonel George Von Holl, were despatched to Germany to open the marriage negotiations. They found the Elector Augustus already ripe and anxious for the connexion. It was easy for the envoys to satisfy all his requirements on the religious question. If, as the Elector afterwards stated to the Landgrave, they really promised that the young lady should be allowed to have an evangelical preacher in her own apartments, together with the befitting sacraments, it is very certain that they travelled a good way out of their instructions, for such concessions were steadily refused by William in person. It is, however, more probable that Augustus, whose slippery feet were disposed to slide smoothly and swiftly over this dangerous ground, had represented the Prince's communications under a favorable gloss of his own. At any rate, nothing in the subsequent proceedings justified the conclusions thus hastily formed.
The Landgrave Philip, from the beginning, manifested his repugnance to the match. As soon as the proposition had been received by Augustus, that potentate despatched Hans von Carlowitz to the grandfather at Cassel. The Prince of Orange, it was represented, was young, handsome, wealthy, a favorite of the Spanish monarch; the Princess Anna, on the other hand, said her uncle was not likely to grow straighter or better proportioned in body, nor was her crooked and perverse character likely to improve with years. It was therefore desirable to find a settlement for her as soon as possible. The Elector, however, would decide upon nothing without the Landgrave's consent.
To this frank, and not very flattering statement, so far as the young lady was concerned, the Landgrave answered stoutly and characteristically. The Prince was a Spanish subject, he said, and would not be able to protect Anna in her belief, who would sooner or later become a fugitive: he was but a Count in Germany, and no fitting match for an Elector's daughter; moreover, the lady herself ought to be consulted, who had not even seen the Prince. If she were crooked in body, as the Elector stated, it was a shame to expose her; to conceal it, however, was questionable, as the Prince might complain afterwards that a straight princess had been promised, and a crooked one fraudulently substituted,—and so on, though a good deal more of such quaint casuistry, in which the Landgrave was accomplished. The amount of his answer, however, to the marriage proposal was an unequivocal negative, from which he never wavered.
In consequence of this opposition, the negotiations were for a time suspended. Augustus implored the Prince not to abandon the project, promising that every effort should be made to gain over the Landgrave, hinting that the old man might "go to his long rest soon," and even suggesting that if the worst came to the worst, he had bound himself to do nothing without the knowledge of the Landgrave, but was not obliged to wait for his consent.
On the other hand, the Prince had communicated to the King of Spain the fact of the proposed marriage. He had also held many long conversations with the Regent and with Granvelle. In all these interviews he had uniformly used one language: his future wife was to "live as a Catholic," and if that point were not conceded, he would break off the negotiations. He did not pretend that she was to abjure her Protestant faith. The Duchess, in describing to Philip the conditions, as sketched to her by the Prince, stated expressly that Augustus of Saxony was to consent that his niece "should live Catholically after the marriage," but that it was quite improbable that "before the nuptials she would be permitted to abjure her errors, and receive necessary absolution, according to the rules of the Church." The Duchess, while stating her full confidence in the orthodoxy of the Prince, expressed at the same time her fears that attempts might be made in the future by his new connexions "to pervert him to their depraved opinions."