who had known human nature at all, would have recognized that Alexander Farnese was not the man to be put into leading strings.  A sovereign who was possessed of any administrative sagacity, would have seen the absurdity of taking the reins of government at that crisis from the hands of a most determined and energetic man, to confide them to the keeping of a woman.  A king who was willing to reflect upon the consequences of his own acts, must have foreseen the scandal likely to result from an open quarrel for precedence between such a mother and son.  Margaret of Parma was instantly informed, however, by Alexander, that a divided authority like that proposed was entirely out of the question.  Both offered to resign; but Alexander was unflinching in his determination to retain all the power or none.  The Duchess, as docile to her son after her arrival as she had been to the King on undertaking the journey, and feeling herself unequal to the task imposed upon her, implored Philip’s permission to withdraw, almost as soon as she had reached her destination.  Granvelle’s opinion was likewise opposed to this interference with the administration of Alexander, and the King at last suffered himself to be overruled.  By the end of the year 1581, letters arrived confirming the Prince of Parma in his government, but requesting the Duchess of Parma to remain, privately in the Netherlands.  She accordingly continued to reside there under an assumed name until the autumn of 1583, when she was at last permitted to return to Italy.

During the summer of 1581, the same spirit of persecution which had inspired the Catholics to inflict such infinite misery upon those of the Reformed faith in the Netherlands, began to manifest itself in overt acts against the Papists by those who had at last obtained political. ascendency over them.  Edicts were published in Antwerp, in Utrecht, and in different cities of Holland, suspending the exercise of the Roman worship.  These statutes were certainly a long way removed in horror from those memorable placards which sentenced the Reformers by thousands to the axe; the cord, and the stake, but it was still melancholy to see the persecuted becoming persecutors in their turn.  They were excited to these stringent measures by the noisy zeal of certain Dominican monks in Brussels, whose extravagant discourses were daily inflaming the passions of the Catholics to a dangerous degree.  The authorities of the city accordingly thought it necessary to suspend, by proclamation, the public exercise of the ancient religion, assigning, as their principal reason for this prohibition, the shocking jugglery by which simple-minded persons were constantly deceived.  They alluded particularly to the practice of working miracles by means of relics, pieces of the holy cross, bones of saints, and the perspiration of statues.  They charged that bits of lath were daily exhibited as fragments of the cross; that the bones of dogs and monkeys were held up for adoration