We encounter in this very insignificant circumstance a trace of one of those important events which marked the earliest years of Mary de’ Medici’s regency and the influence of her earliest favorites. Concini and his wife, both of them, probably, in the secret service of the court of Madrid, had promoted the marriage of Louis XIII. with the Infanta Anne of Austria, eldest daughter of Philip III., King of Spain, and that of Philip, Infante of Spain, who was afterwards Philip IV., with Princess Elizabeth of France, sister of Louis XIII. Henry IV., in his plan for the pacification of Europe, had himself conceived this idea, and testified a desire for this double marriage, but without taking any trouble to bring it about. It was after his death that, on the 30th of April, 1612, Villeroi, minister of foreign affairs in France, and Don Inigo de Caderiias, ambassador of the King of Spain, concluded this double union by a formal deed. They signed on the same day, at Fontainebleau, between the King and Queen-regent of France on one side and the King, of Spain on the other, a treaty of defensive alliance to the effect “that those sovereigns should give one another mutual succor against such as should attempt anything against their kingdoms or revolt against their authority; that they should, in such case, send one to the other, at their own expense for six months, a body of six thousand foot and twelve hundred horse; that they should not assist any criminal charged with high treason, and should even give them over into the hands of the ambassadors of the king who claimed them.” It is quite certain that Henry IV. would never have let his hands be thus tied by a treaty so contrary to his general policy of alliance with Protestant powers, such as England and the United Provinces; he had no notion of servile subjection to his own policy, but he would have taken good care not to abandon it; he was of those, who, under delicate circumstances, remain faithful to their ideas and promises without systematic obstinacy and with a due regard for the varying interests and requirements of their country and their age. The two Spanish marriages were regarded in France as an abandonment of the national policy; France was, in a great majority, Catholic, but its Catholicism differed essentially from the Spanish Catholicism: it affirmed the entire separation of the temporal power and the spiritual power, and the inviolability of the former by the latter; it refused assent, moreover, to certain articles of the council of Trent. It was Gallican Catholicism, determined to keep a pretty large measure of national independence, political and moral, as opposed to Spanish Catholicism, essentially devoted to the cause of the papacy and of absolutist Austria. Under the influence of this public feeling, the two Spanish marriages and the treaty which accompanied them were unfavorably regarded by a great part of France: a remedy was desired;