"This desire which doth hold many so resolutely to their studies, and this love of science and knowledge under pretence to help others, is too much and superfluous. I call it a love too much and desire superfluous; for when it is moderate and according to reason, it is not a temptation, but a laudable virtue and a very profitable exercise which is commended in all kind of men, but especially in young men who do exercise their youth in that study, for by it they eschew many vices and learn that whereby they will counsel themselves and others. But unless it be moderately used it hurteth devotion.... There be some that would know for this end only, that they might know—and it is foolish curiosity. There be some that would know, that they might be known—and it is foolish vanity; and there be some that would know, that they might sell their knowledge for money or for honours—and it is filthy lucre. There be also some that desire to know, that they may edify—and it is charity. And there are some that would know, that they may be edified—and it is wisdom. All these ends may move the desire, and, in choice of these, a man is often deceived, when he considereth not which ought especially to move; and this error is very dangerous." This distrust of profane letters is yet more marked in the Augustinian, PEDRO MALÓN DE CHAIDE of Cascante (1530-?1590), who compares the "frivolous love-books" of Boscán, Garcilaso, and Montemôr and the "fabulous tales and lies" of chivalresque romance to a knife in a madman's hand. His practice clashes with his theory, for his _Conversión de la Magdalena_, written for Beatriz Cerdán, is learned to the verge of pedantry, and his elaborate periods betray the imitation of models which he professed to abhor. More ascetic than mystic, Malón de Chaide lacks the patrician ease, the tolerant spirit of Juan de Ávila, Granada, and León; but his austere doctrine and sumptuous colouring have ensured him permanent popularity. His admirable verse paraphrases of the _Song of Solomon_ have much of the unction, without the sensuous exaltation, of Juan de la Cruz. A better representative of pure mysticism is the Extremaduran Carmelite, JUAN DE LOS ÁNGELES (fl. 1595), whose _Triumphos del Amor de Dios_ is a profound psychological study, written under the influence of Northern thinkers, and not less remarkable for beauty of expression than for impassioned insight. With him our notice of the Spanish mystics must close. It is difficult to estimate their number exactly; but since at least three thousand survive in print, it is not surprising that the most remain unread. A breath of mysticism is met in the few Castilian verses of the brilliant humanist, BENITO ARIAS MONTANO (1527-98), who gave up to scholarship and theology what was meant for poetry. His achievement in the two former fields is not our concern here, but it pleases to denote the ample inspiration and the lofty simplicity of his song, which is hidden