Philip II. ascended the throne, and the whole aspect of the unhappy nation, delivered over by Providence to the hands of that implacable enemy of humanity, was entirely changed. Philip’s inclination was to hate and persecute; and religion, in name, afforded him the pretext for giving vent, with impunity, to those propensities, and covering with a sacred veil all the excesses of a bloodthirsty and revengeful heart to which he could abandon himself. Some writers have doubted the sincerity of his religious sentiments, considering them as mere pretexts, of which he availed himself in order to suggest false motives for his bitter spirit in the war which he carried on against Henry IV. of France. And, in truth, what sincerity could there be in the religion of a man who lived in perpetual adultery; who seduced the wives of his most faithful servants; who paid assassins to get rid of men he disliked, and afterwards relentlessly persecuted these same persons hired by him to commit such crimes? How could faith, devotion, hope, charity, and self-consecration to God, exist in combination with vices the most degrading to human nature, and a system of conduct diametrically opposed to the letter and spirit of the gospel? But, without discussing those questions which more properly pertain to the severe tribunal of history and will be found fully examined in the works cited, it is sufficient, for the present purpose, to indicate the reign of Philip II. as that epoch in which an intolerant fanaticism extended its roots wide and deep in the hearts of Spaniards,—a fanaticism which, until but a few years previous to our own times, formed one of the most conspicuous elements of the national character. The frequent repetition of the _autos de fe_, in which the terrible spectacle of burning human victims alive was countenanced by the presence of the court,—the furious harangues of the friars,—the excommunications fulminated from the pulpit against all those who did not prostrate themselves as slaves before the power of the church,—and, above all, the example of the monarch, who was always ready to exalt the clergy above other classes of the community, and whose domestic and foreign policy was founded, invariably, on the principle of the identity of the altar and the throne, were circumstances more than sufficient to mould the genius, the habits, the affections, and even the literary tastes and domestic intercourse, of any nation in the world. Hence the entire existence of the nation was, so to speak, exclusively religious. The mass, confession, processions, and _novenas_, {26} were the occupations which consumed all the days and all the hours of life. The priesthood was the grand social supremacy. All the riches of the nation were in its hands. All consciences ceded to its voice, and were directed by its influence. The king favoured all its pretensions, enlarged its privileges, and put into its hands the highest dignities and employments.