In this the good bishop was careful to limit his praise to the descendants of those who had been baptized a century before, three full generations having passed under the chastening hands of the Holy Office. He evidently was aware that a new factor had been injected into the religious problem--a factor which was to give the Inquisition occupation for nearly a century and a half more. This was due to the conquest of Portugal by Philip II, in 1580. Although the union of the two kingdoms was merely dynastic, and their separate organizations were preserved, the facility of intercourse which followed led to a large emigration of New Christians from the poorer to the richer land. They had not been exposed as long as their Spanish brethren to inquisitorial rigor and, for the most part, they were crypto-Jews. The fresh justification which they afforded for the activity of the Inquisition, after the suppression of spasmodic Protestantism and the expulsion of the Moriscos, and the part which they played in Spanish Judaism seem to require a brief review of the curious history of the early Portuguese Inquisition. It also affords an insight into the relations between the New Christians and the Holy See, and thus throws a reflected light on the struggles of Ferdinand and Charles V with the curia.[680] We have seen (Vol. I, pp. 137, 140) the reception by João II of the multitudes who flocked to Portugal at the time of the expulsion and their kindly treatment by King Manoel at his accession in 1495. In contracting marriage, however, with Isabella, daughter of Ferdinand and Isabella, the condition was imposed on him of expelling all refugees who had been condemned by the Spanish Inquisition and, under this impulsion, seconded by his confessor the Frade Jorje Vogado, he issued a general edict of expulsion, excepting children under fourteen, who were torn from their parents--a measure which caused the most deplorable distress, many of the Jews slaying their offspring rather than surrender them to be brought up as Christians. By various devices the departure of the exiled was delayed, until after the time when they incurred the alternative of slavery, and thus they were coerced to accept baptism. To temper this, Manoel granted, May 30, 1497, that for twenty years they should be exempt from persecution; that subsequently all accusations of Judaism should be brought within twenty days of the acts charged; that the trial should be conducted under ordinary secular procedure, and that confiscations should enure to the heirs. Moreover, he promised never to legislate for them as a distinct race.[681]