Five years later the Morescoes, or Moorish converts, were finally expelled by Philip III., while the Marranos endured and supplied victims for the grim altar of the Holy Office. Granada, Cordova, Lisbon, and other cities in both Spain and Portugal continued to be illuminated with the funereal flames of the _autos-da-fé_. As late as 1652 we find a distinguished Portuguese diplomatist of Jewish origin, Emanuel Fernando de Villa-Real, on his return from Paris, where he acted as consul of the Portuguese Court, seized, tortured, and burnt at the stake. ♦1655♦ Three years later fifty-seven crypto-Jews were on one day sentenced at Cuenca; the majority to corporal punishment and loss of property, ten to death by fire. In the same year twelve more wretches were roasted in Granada, and in 1660 sixty Marranos at Seville were led to the _auto-da-fé_, where four of them were strangled and burnt, and three burnt alive, while the effigies of those who had fled were solemnly cremated. Amongst the latter was the picture of Antonio Enriquez de Gomez, the popular soldier and dramatist, contemporary of Calderon, and author of twenty-two comedies which earned great applause in Madrid. The original of the picture had fortunately escaped to France, where he died five years after at the age of sixty. Another large contingent of Spanish emigrants repaired to the ports of Santa Maria and Cadiz, and was conveyed by a Spanish fleet to the Barbary coast. They landed at Ercilla, a Christian colony, on their way to Morocco. But, long before they reached their destination, the desert tribes attacked them, plucked them of the little money which they had contrived to conceal on their persons before leaving Spain, massacred many of the men, violated many of the women; and the survivors, after untold hardships, and almost starving, retraced their steps to Ercilla and sought repose in baptism. Many Spanish Jews found refuge in Turkey. Bayezid II., on hearing of their expulsion from Spain, is said to have exclaimed: “Do they call this Ferdinand a politic prince, who thus impoverishes his own kingdom and enriches ours?” The Turkish monarch’s speech may be apocryphal. It sounds far too modern and occidental for a Turk of the fifteenth century. Bayezid was probably swayed by religious rather than by economic considerations. The Jews are regarded by the Mohammedans as a “People of the Book,” and they have much more in common with them than with the Christians. Both sects believe in one only God, and reject the doctrine of the Trinity as polytheistic; they both practise circumcision; they both indulge in ceremonial ablutions and similar forms of external symbolism. Hence there has always existed a certain degree of sympathy between the followers of the Mohammedan and those of the Mosaic law. It is also probable that the Sultan was glad to emphasise Moslem benevolence by harbouring the victims of Christian barbarity.